I ; 


Division  '3S^'^2.0 
Section    /  o  <^'-^ 


///S. 


:4 


HISTORICAL  NOTES 


ON 


THE  LIFE   OF  CHRIST 


Professor   FRANK   K.  SANDERS,  D.D. 


CHARLES    SCRIBNER'S    SONS 

153-157  Fifth  Avenue 

New  York 


Copyright,  1905, 

by 

Bible  Study  Publishing  Company, 


PREFACE 


These  notes  were  written  to  accompany  the  Bible  Study 
Union  Biographical  lessons  on  the  Life  of  Christ.  They  were 
originally  published  in  various  weekly  papers,  and  were  found 
so  valuable  as  to  warrant  their  issue  in  book  form  for  perma- 
nent use. 

The  notes  follow  the  lessons,  chapter  by  chapter,  but  pre- 
sent an  interpretation  of  the  life  of  Christ  rather  than  an 
account  of  its  details.  They  trace  its  progress,  placing  its  prin- 
cipal incidents  and  teachings  in  their  proper  historical  environ- 
ment and  showing  their  meaning.  This  enables  the  reader 
to  win  a  true  historical  perspective,  and  thus  to  understand 
each  lesson  in  the  Hght  of  its  relation  to  Christ's  life  as  a 
whole  as  well  as  for  its  own  special  teachings.  The  notes 
also  suggest  the  practical  applications  of  the  lessons  to  the 
life  of  to-day. 

Dr.  Sanders'  high  reputation  as  a  Biblical  scholar  is  a  svd- 
ficient  guarantee  that  teachers  and  pupils  alike  will  find  these 
notes  of  great  aid  toward  the  correct  understanding  and  best 
use  of  the  Gk)spel  narrative. 


ui 


TABLE  OF  CONTENTS* 


CHAPTER 

1.     The 


Preparation    for   the    Coming 


Historic 
OF  Christ  1 

2.  "A  Saviour  Who  is  Christ,  the  Lord."       .         .       5 

3.  The  Growth  of  Jesus  to  Maturity      .         .         .9 

4.  John's  Preaching  of  Repentance         .         .         .13 

5.  The  Consecration  and  Adjustment  of  Jesus  to 

His  Work 17 

6.  His  First  Followers:    The  Dawning  of  their 

Faith 21 

7.  Jesus'    Self-presentation     at     Jerusalem     to 

Leaders  and  People  .         .         .         .         .25 

8.  The  Journey  through  Samaria  to  Galilee  .     29 

9.  Jesus  in  the  Synagogue  at  Nazareth         .         .     34 

10.  The  Call  of  the   Four        .  .         .         .38 

11.  The    Beginning   of     Pharisaic    Opposition    in 

Galilee 42 

12.  The  Sabbath  Question 46 

13.  The    Beginnings    of   the    Active    Ministry    of 

Jesus.     A  Review 50 

14.  The  Choice  of  the  Twelve 54 

15.  The  Sermon    on   the  Mount:    Disciples,  Their 

Rewards,  Obligations,  and  Standards  .     58 

16.  The  Sermon  on  the  Mount:    Our  Duty  to  God      62 

17.  The  Sermon  on  the  Mount:  Applications  of  the 

New  Law  of  Righteousness     .         .         .         .66 

18.  Jesus'  Estimate  of  John  the  Baptist         .         .     70 

19.  Pharisaic  Calumny  and  Narrowness  Rebuked  .     74 

20.  The  Parables  of  the  Kingdom     .         .         .         .78 

21.  The  Commanding  Personality  of  Jesus      .         .     82 

22.  The  Power  of  Faith 86 

23.  The  Mission  of  the  Twelve  .         .         .         .90 

24.  The  Feeding  of  the  Five  Thousand    .         .  93 


Introduction 


CHAPTER 

25.  The  Crisis  Faced  at  Capernaum 

26.  The  Campaigns  of  Jesus  in  Galilee. 


PAGE 

.     97 
A  Review  102 


27.  The  First  Northern  Withdrawal     .         .  .    106 

28.  The  Second  Withdrawal  to  the  North  :  Peter's 

Confession   .......   110 

29.  The  Transfiguration         .  .  .  .  .114 

30.  Jesus  at  the  Feast  of   Tabernacles  .  .118 

31.  The  Mission  of  the  Seventy      ....    121 

32.  The  Third  Presentation   at  Jerusalem  ;  Jesl^ 

the  True  Shepherd  of  Men  ....    125 

33.  Renewed    Pharisaic    Opposition  and    Popular 

Enthusiasm  .  ......    129 

34.  Parables  of  Grace  and  Warning       .  .  .   133 

35.  The  Raising  of  Lazarus  ....    136 

36.  The  Final  Journeying  toward  Jerusalem  .    140 

37.  Conditions  of  Loyal  Service     ....    143 

38.  Jesus  at  Jericho  and  Bethany  .  .  .   147 

39.  In  Training  for  Apostleship.     A  Review  .    150 


40.  Jesus  Claiming  Messiahship  ....  154 

41.  Jesus'  Messiahship  Rejected         ....   158 

42.  Christ's  Last  Conflict  with  the  Pharisees         .   161 

43.  The  Close  of  Christ's  Public  Ministry        .         .   165 

44.  Christ's  Prophetic  Discourses  on  Mount  Olivet  168 

45.  The  Institution  of  the  Lord's  Supper         .         .   172 

46.  The  Farewell  Discourse  in  the  Upper  Room     .   175 

47.  At  the  Garden  of  Gethsemane     ....   179 

48.  The  Trial  and  Condemnation  of  Jesus        .         .   183 

49.  The  Crucifixion  of  Jesus 187 

50.  The  Risen  Christ 191 

51.  The  Last  Instructions  .....   195 

52.  The  Man  Christ  Jesus:  A  General  Review         .   199 


THE  LIFE  OF  CHRIST 

Chapter  1.— The   Historic  Preparation   for  the   Coming 
of  Christ.    Lu.  1 :  5=25 ,  57-80. 

The  life  of  Jesus  of  Nazareth  can  never  be  adequately 
set  forth  by  one  interpreter.  So  many-sided  is  its  con- 
tact with  the  life  and  thought  of  all  ages,  and  so  pro- 
found its  significance,  that  it  outreaches  the  comprehen- 
sion of  any  one  mind.  As  the  first  century  after  Christ 
required  no  less  than  four  Gospels  in  order  that  every 
type  of  mind  might  find  in  Him  the  revealer  of  God  to 
men,  so  the  present  age,  with  its  bewildering  variety  of 
attainment  and  need,  welcomes  repeated  attempts  to  ex- 
hibit to  it  the  living  Christ  of  history  and  of  experi- 
ence. Each  one  emphasizes  some  permanent  aspect  of 
His  life,  some  vital  contact  with  His  masterful  person- 
ality, some  uplift  for  the  present  day. 

These  chapters  are  written  from  the  point  of  view  of 
the  teacher,  who  desires  to  interpret  helpfully  the  life  of 
Jesus.  They  will  aim  to  create  a  proper  historical  per- 
spective, doing  justice  to  the  environment  which  both 
helped  and  thwarted  His  work;  to  emphasize,  as  they 
occur,  the  data  of  real  significance;  to  assist  in  their 
proper  classification  and  ordered  development ;  to  stimu- 
late, as  far  as  feasible,  the  constructive  imagination  of 
each  reader  so  that  he  will  reproduce  for  himself  each 
scene ;  and  to  hint  at  the  life-values  so  prodigally  sug- 
gested by  the  words  and  deeds  of  the  Master. 

The  personality  of  Jesus  as  unfolded  in  the  Gospels 
is  that  of  a  master  of  men,  keen  of  insight,  ready  in 
sympathy,  bold  in  resourceful  leadership.  He  was  like- 
wise a  prophet  who  reinterpreted  the  ideals  of  the  past 
in  fresh  and  livins:  forms,  a  law-giver  who  reformulated 
the   working  standards    of  every-day  religious   life,    a 


2  The  Life  of  Christ 

teacher  who  simplified  and  made  more  real  the  relation- 
ship of  God  with  men,  a  character  which  embodied  the 
Divine  in  human  form.  Unique  as  He  was,  however, 
He  was  indebted  to  the  past.  He  did  His  work  at  a 
time  when  the  world  had  been  made  ready  to  hear  His 
message  and  to  spread  it  abroad. 

The  story  of  the  preparation  of  the  world  for  the 
work  of  Jesus  reaches  back  as  far  as  history  itself.  It 
is  the  story  of  the  gradual  growth  of  an  adequate  con- 
sciousness of  God.  This  process  did  not  begin  with  the 
origin  of  the  Hebrew  people.  There  was  a  long  religious 
heritage  before  their  day,  which  endowed  them  with  re- 
ligious sensitiveness  and  power  of  apprehension.  God 
was  a  great  realitv  to  every  true  Hebrew,  an  important 
factor  in  His  universe.  It  became,  therefore,  possible, 
in  the  course  of  centuries  of  varying  but  broadening  ex- 
perience, for  the  nation,  through  its  prophetic  thinkers, 
to  formulate  a  working  conception  of  God,  man,  the 
universe,  and  their  mutual  relations,  far  in  advance  of 
that  held  by  any  other  people,  and  thus  to  become  fitted 
to  give  religious  instruction  to  an  eager  world. 

What  the  Hebrews  regarded  as  their  supreme  mis- 
fortune enabled  them  to  achieve  this  sublime  commis- 
sion. Before  they  could  teach  the  world  the  things  of 
God  they  needed  unification,  compact  organization,  a 
classifying  and  reducing  to  system  of  their  distinctive 
ideas,  and  a  high  level  of  intelligence.  The  Babylonian 
exile  opened  the  way  to  these  achievements.  It  resulted, 
under  the  leadership  of  Ezra  and  Nehemiah,  in  the  es- 
tablishment of  Judaism,  with  its  ritual,  its  synagogue 
and  its  strenuous  religious  partisanship.  Judaism  put 
a  premium  upon  intelligence  and  loyalty.  Its  standards, 
ideals  and  methods  tended  to  uniformity.  The  Jew  had 
but  one  message  regarding  God,  but  it  was  adequate. 

The  long-continued  dominance  of  foreign  nations 
over  the  Jewish  race  resulted  in  its  wide  dispersion  over 
the  commercial  world.  In  time  no  important  city 
lacked  its  Jewish  colony,  a  hive  of  enterprise,  a  center 
of  wealth,  respected  as  a  community  with  definite  re- 


Chapter  1.     Historic  Preparation  3 

ligioTis  convictions.  The  Jews  made  a  marked  impres- 
sion upon  the  decadent  paganism  of  their  day  and  thus 
aided  in  important  fashion  the  surrender  of  the  older 
superstitions  to  the  attack  of  Christianity. 

After  Alexander's  conquest  of  Asia  Judaism  met  a 
new  and  formidable  foe.  Hellenism  was  adaptable,  ag- 
gressive and  essentially  selfish.  It  glorified  humanity, 
whereas  Judaism  exalted  God.  Neither  afforded  by  it- 
self a  permanent  philosophy  of  life.  Each  gained  by 
impact  upon  the  other.  Judaism's  heroic  struggle  un- 
der her  Maccabean  leaders  against  the  kings  who  sought 
to  Hellenize  her  people  resulted  in  more  than  indepen- 
dence. It  established  her  loyalty  to  the  past,  her  confi- 
dence in  the  future,  her  consciousness  of  power,  her 
self-satisfaction.  It  insured  the  continuance  of  her  his- 
toric development. 

More  than  half  a  century  before  the  birth  of  Jesus 
the  famous  general  Pompey  placed  the  last  Hasmonean 
king  under  the  "protection"  of  Rome,  which  meant  a 
gradual  assumption  of  Eoman  sovereignty.  Galling  as 
this  yoke  became  to  the  patriotic  and  ambitious  race, 
it  was  of  inestimable  significance  for  them,  multiplying 
many  times  their  effectiveness.  Rome  stood  for  peace 
and  order,  for  safe  and  speedy  transportation,  for  the 
growing  unity  of  the  world.  Rome's  capacity  for  ad- 
ministration promoted  the  rapid  spread  of  the  language 
and  culture  of  the  Greeks,  thereby  awakening  decadent 
peoples  to  new  life  and  fresh  enterprise.  The  subjec- 
tion of  the  Jewish  people  was,  therefore,  a  mere  inci- 
dent in  their  attainment  of  a  broader  opportunity  for 
impressing  the  world. 

Whatever  its  defects,  Judaism  was  a  great  religious 
brotherhood.  The  Psalms  and  other  writings  of  its  day 
breathe  a  deeply  religious  spirit.  By  it  was  fostered 
many  a  strong  and  devout  personality.  The  parents  of 
John,  Zacharias  and  Elisabeth,  were  t5rpical  of  a  large 
and  important,  although  unobtrusive,  section  of  the  peo- 
ple, whose  spiritual  life  was  fed  by  the  Judaism  of  their 
experience,  who  were  truly  ready  for  Jesus  and  His  mes- 


4 


The  Life  of  Christ 


sage,  who  Bupplied  His  contingent  of  eager  disciples. 
Such  as  they  were  capable  of  visions — of  an  Israel,  obe- 
dient and  holy,  of  a  Messiah  whose  leadership  would  en- 
able Israel  to  do  its  anticipated  work.  With  them  the 
joy  of  parenthood  was  lost  in  the  privilege  of  guardian- 
ship. With  zeal  and  tenderness  they  brought  up  their 
son  to  be  "God's  man."  No  wonder  that  he  "waxed 
strong  in  spirit,"  developing  early  a  comprehension  of 
the  task  which  was  to  be  his,  and  the  sturdy  indepen- 
dence which  made  him  adequate  to  its  responsibilities. 


Hebron. 

Sopposed  to  have  been  the  home  of  John  the  Baptist. 

The  forerunner  of  Jesus  was  the  child  of  centuries, 
the  living  expression  of  the  age-long  development 
through  the  Jewish  people  of  the  unchanging  Divine 
purpose.  Generations  participated  in  this  movement 
without  realizing  the  significance  of  their  work;  na- 
tions opposed  it  only  to  increase  its  power.  It  did  not 
come  to  a  close  with  the  births  of  John  and  Jesus,  but 
was  only  accelerated.  The  men  and  women  of  to-day, 
willing  or  reluctant  alike,  are  also  participants.  The 
kingdom  of  God  is  to  come  in  all  its  fulness.  To-day 
as  never  before  we  can  realize  that  all  history  has  been 
preparing  for  it  and  can  be  assured  of  its  consumma- 
tion in  God's  own  time.  The  supreme  value  of  our  own 
lives,  however  humble  or  great  they  may  seem  to  be,  is 
in  thar  relation  to  this  world  movement. 


Chapter  2.     The  Advent  5 

Chapter   2.— *«A   Saviour   Who    Is    Christ,   the   Lord." 

Mt.  1:18-25;  Lu.  1:26-56;  2:1-20;  Jo.  1;1-18. 

The  birth  of  Jesus  came,  indeed,  at  the  very  "ful- 
ness of  time."  It  was  at  a  turning  point  of  history. 
The  energies  of  many  ancient  empires  had  spent  them- 
selves; Greece  had  exchanged  her  spear  and  helmet  for 
the  merchant's  staff  and  the  robe  of  the  scholar.  Eome's 
lust  for  conquest  had  been  sated,  so  that  her  ambition 
could  be  roused  by  the  thought  of  wisely  administering 
the  world  she  had  subdued.  Wherever  conditions  made 
clemency  possible  her  dependencies  were  allowed  large 
freedom  of  life.  The  mighty  emperor,  Augustus,  was 
too  firmly  seated  on  his  throne  to  be  suspicious  in  petty 
ways. 

Thus  the  Palestine  of  the  days  of  Jesus  was  singularly 
well  fitted  to  be  the  starting-point  of  a  world  movement. 
To  that  world,  as  Smith  so  well  remarks,  "its  every 
port,  on  sea  or  desert,  was,  at  that  time,  an  open  gate- 
way." The  Jewish  people  had  become  a  spiritually  in- 
telligent and  responsive  working  unit,  capable  of  pro- 
ducing those  who  under  proper  leadership  were  ready 
to  do  heroic  and  holy  deeds,  and  able  to  comprehend, 
explain  and  proclaim  Divine  ideals  of  life.  While 
Judaism  made  a  little,  self-satisfied  world  of  its  own, 
it  was  also  in  immediate  contact  with  the  world  with- 
out. Jerusalem  was  a  true  world-center  to  which  Jews 
from  all  nations  came  on  pilgrimage.  Many  of  her 
citizens  were  merchant  princes  who  had  connections 
with  distant  lands.  Moreover  Herod  the  Great,  who  sat 
on  the  throne  when  Jesus  was  born,  was  an  alien  by 
blood,  a  sworn  vassal  of  Rome  and  a  devotee  of  Hellenic 
culture.  He  made  welcome  to  his  realm  the  clever,  the 
resourceful,  the  enterprising  and  the  artistic  of  every 
nationality.  Soldiers,  merchants,  travelers,  scholars, 
even  immigrants  of  another  race,  were  no  unusual  sight 
in  his  kingdom.  No  country  in  the  world  could  have 
served  so  well  as  the  scene  of  the  Messiah's  rapidly  un- 
folding ministry. 


6 


The  Life  of  Christ 


The  very  reason  which  Luke  gives  for  the  birth  of 
Jesus  in  the  city  of  Bethlehem  exhibits  the  freedom 


Bethlehem,  Showing  the  Castle-like  Church  of  the  Nativity 

on  the  Left.  From  a  photograph. 

which  Augustus  permitted  to  a  nation  which  obeyed  his 
wilL  By  a  decree  he  called  for  a  general  census.  No 
doubt  the  enrolment  was  distasteful  to  his  Jewish  sub- 
jects. He  insisted  on  the  measure^  but  allowed  it  to  be 
executed  in  a  distinctively  Jewish  way.  As  far  as  pos- 
sible each  Jew  was  registered  at  his  ancestral  home. 
It  was  not  essential  that  Mary  should  go  to  Bethlehem, 
but  her  natural  desire  that  her  son  should  be  recognized 
as  of  David^s  line  was  perhaps  sufficient  to  account  for 
her  presence. 

That  Jesus  was  of  David's  descent  does  not  seem  to 
have  been  disputed  in  His  generation.  His  spiritual 
heirship  was,  however,  of  greater  moment  to  the  open- 
minded  Jews  than  that  He  was  David's  son  in  the  flesh. 
His  personality  rather  than  His  pedigree  must  have  de- 
termined men's  convictions.  They  saw  that  He  fulfilled 
the  Messianic  ideal  and  hailed  Him  as  David's  son.  To 
show  that  His  descent  could  be  regularly  traced  from 
David  in  more  than  one  way  was  an  afterthought. 

In  the  beautiful  stories  gathering  around  the  birth 
of  Jesus  the  first  and  third  Gospels  enable  us  to  realize 
in  part  the  home  that  welcomed  Him.  Its  central  fig- 
ure is  His  mother,  Mary.  Through  all  the  stages  of 
wonder,  shrinking,  submission  to  the  will  of  God,  com- 
prehension of  the  exalted  privilege  conferred  upon  her. 


Chapter  2,     The  Advent  7 

exultant  gratitude,  deliberate  adjustment  for  the  future, 
meditative  devotion  to  her  Child  and  a  touch  of  awe  re- 
garding His  destiny,  the  narratives  convey  an  impres- 
sion of  a  strong  and  deep  yet  womanly  nature.  Gentle, 
trustful  and  pure,  she  was  also  resolute,  thoughtful  and 
self-controlled,  able  to  wait  on  God^s  own  time. 

Joseph  stands  more  in  the  background,  but  not  from 
lack  of  individuality.  Under  the  keenest  of  trials  he 
remained  generous,  considerate  and  honorable;  made 
fully  aware  of  the  duty  laid  upon  him  by  God,  he  was 
heroically  ready.  He  was  worthy  to  become  the  guar- 
dian of  the  Holy  Child. 

There  is  a  note  of  exultant  joy  in  the  matchless  story 
of  the  birth  which  has  been  sounding  ever  since  that 
blessed  night.  Many  there  were  beside  the  shepherds 
who  had  been  awaiting  with  ill-concealed  eagerness  the 
gracious  visitation  of  God  for  the  consolation  of  Israel. 
An  earthly  as  well  as  a  heavenly  host  was  ready  to  hail 
the  advent  of  a  Prince  of  Peace,  through  whom  God's 
good  pleasure  would  become  manifest  to  men. 

What  each  Gospel  seeks  to  make  clear  is  that  a  great 
spiritual  event  took  place  that  night  of  supreme  signifi- 
cance for  humanity.  It  was  not  merely  Jesus  the  man 
who  was  born,  but  Jesus  the  Saviour  of  men.  He  who 
was  "of  the  seed  of  David  according  to  the  flesh,"  but 
was  also  "the  Son  of  God  with  power  according  to  the 
spirit  of  holiness."  The  fourth  Gospel  in  its  elaborate 
prologue  makes  this  no  clearer  than  the  others.  He 
was  the  living  revelation  of  God  because  He  was  the 
only  begotten  of  the  Father,  heralded  by  Divine  mes- 
sengers and  guarded  by  heavenly  hosts. 

The  conviction  of  the  men  and  women  of  to-day  that 
Jesus  was  more  than  a  human  being  like  ourselves  rests, 
Hke  that  of  the  first  generation  of  Christians,  on  the 
gradual  unfolding  of  His  divinity  through  His  life. 
Neither  Jesus  Himself  nor  His  opponents  nor  His  apos- 
tles laid  any  stress  upon  the  facts  of  His  birth.  The 
apostles  preached  about  His  death  and  resurrection  and 
then    narrated    the    achievements    of    His    active    life. 


8  The  Life  of  Christ 

These  were  the  proofs  which  appealed  to  the  hearts  of 
men  and  insured  their  allegiance  to  Jesus  as  their  Lord. 

One  who  thoughtfully  studies  the  life  of  Jesus  must 
take  into  account  at  the  very  outset  His  divine  nature. 
It  is  the  clue  which  explains  the  mystery  of  His  per- 
sonality and  His  power.  Without  these  stories  of  the 
Divine  watchfulness  at  His  birth  the  record  would  seem 
incomplete.  The  leaders  of  the  early  church  took  the 
divinity  of  Jesus  for  granted.  Nowhere  do  we  find  the 
significance  of  it  more  adequately  stated  than  by  the 
apostle  Paul,  in  the  sixties,  while  he  was  in  prison  at 
Eome.  In  Colossians,  Ephesians  and  Philippians  he 
declares  in  words  which  have  satisfied  the  hearts  of  de- 
voted men  and  women  of  every  age  the  supremacy,  re- 
demptive power  and  sacrificial  love  of  Christ. 

The  significance  of  the  fact  that  Jesus  was  the  Son 
of  God,  sent  into  the  world  for  its  redemption,  is  very 
great.  God  was  first  fully  understood  through  His  Son. 
His  life  brought  the  Divine  nature  within  man's  reach. 
It  has  made  religion  a  life  of  active  co-operation  with 
God.  But  the  thought  that  Jesus  was  more  than  a  hu- 
man personality  goes  deeper.  He  becomes  a  Saviour 
who  invites  our  confidence  and  our  allegiance  because 
He  is  divine  and  through  Him  we  have  contact  with  a 
complete  experience  and  with  a  perfect  expression  of 
it  in  forms  of  life. 


Chapter  3.     Childhood  and  Youth  9 

Chapter  3.— The  Growth  of  Jesus  to  Maturity. 

Mt.  2:1-23;  Lu.  2:21-52. 

It  is  a  rather  remarkable  fact  that  the  Gospels  have 
so  little  to  say  regarding  the  first  thirty  years  of  the 
life  of  Jesus.  A  legitimate  curiosity  might  seek  to 
know  more  of  His  gradual  attainment  of  that  confident 
maturity  of  conviction  and  purpose  which  He  exhibited 
from  the  beginning  of  His  ministry.  This  meagreness 
of  tradition  may  have  been  due  to  the  reserve  of  the 
writers  who  would  use  only  well-tested  material  or  to 
the  paucity  of  available  information  when  the  Gospels 
were  completed.  The  narrative  of  Luke  doubtless  re- 
flects the  best  traditions.  There  are  peculiarities  of 
style  which  indicate  that  he  derived  some  of  his  infor- 
mation from  written  or  oral  Aramaic  sources.  It  is  not 
improbable  that  Mary  was  his  informant,  at  least  in 
part,  and  that  he  carefully  sifted  the  data  laid  before 
him,  preserving  that  alone  which  had  significance.  That 
much  traditional  material  of  an  inferior  sort  was  in  cir- 
culation the  Apocryplial  gospels  would  seem  to  indi- 
cate. 

The  data  preserved  to  us  continue  that  strange  im- 
pression of  supernaturalness  and  naturalness  combined 
already  noted  in  the  narrative  of  His  birth.  The  infant 
Jesus  is  taken  to  the  temple  for  presentation  and  re- 
demption precisely  as  any  other  boy  would  be  taken, 
but  there  the  aged  Simeon  and  Anna  recognize  Him  and 
declare  His  mission. 

In  the  first  Gospel  is  the  narrative  which  links  the 
child  Jesus  with  the  most  crafty  and  cruel  nature  that 
ever  misused  power.  Herod  the  Great  was  suspicious, 
cunning,  proud  of  his  royal  state  and  loth  to  yield  it 
even  to  his  lawful  heirs.  What  wonder  that  the  queries 
of  the  Magi  filled  him  with  fear  and  rage !  The  resul- 
tant massacre  of  the  innocent  babes  of  Bethlehem  was 
but  a  trifle  to  such  a  madman  as  he,  one  who,  on  mere 
suspicion,  could  order  his  own  family  to  shameful  death. 

This  monster  of  wickedness,  yet  master  of  the  art  of 


10  The    Life    of    Christ 

ruling  Jewry,  one  who  had  done  much  administratively 
for  his  kingdom,  reducing  it  to  order  and  introducing 
culture,  came  to  his  unlamented  death  some  few  years 
after  the  birth  of  Jesus.  He  bequeathed  Judea,  Sa- 
maria and  Edom  to  his  eldest  son  Archelaus,  Galilee 
and  Perea  to  Antipas,  and  the  northeastern  district  to 
Philip.  Archelaus  was  a  stupid  brute.  After  ten 
troubled  years  he  was,  A.  D.  6,  superseded  by  a  Eoman 
procurator,  nominally  subordinate  to  the  Syrian  legate. 
These  rulers,  quite  unaccustomed  to  Jewish  ideas  and 
habits,  disdainful  of  all  but  Eomans,  and  entrusted  with 
large  powers,  did  much  to  strain  the  relations  between 
Eome  and  her  Jewish  subjects.  The  latter  actually  had 
much  freedom,  the  Sanhedrin  and  the  local  councils 
exercising  important  administrative  and  judicial  func- 
tions, yet  their  discontent  increased  steadily.  Pilate, 
who  began  his  official  career  about  26  a.  d.^  was  in  con- 
stant conflict  with  the  people. 

The  greater  portion  of  the  growth  of  Jesus  to  matu- 
rity was  spent  in  Galilee  under  the  sovereignty  of  Herod 
Antipas.  For  this  monarch  he  once  expressed  a  sover- 
eign contempt.  Antipas  was  thoroughly  selfish  in  his 
ambitions  and  his  acts.  He  was  at  heart  a  pagan,  and 
entirely  out  of  touch  with  the  real  currents  of  thought 
in  his  dominion.  He  did  not,  however,  interfere  with 
them.  The  Galileans,  less  fanatical  than  their  brethren 
of  Judea,  were  equally  patriotic.  Living  among  them, 
Jesus  presumably  would  have  been  aware  of  the  active 
ambitions  of  His  race  and  of  the  direction  of  their 
hopes. 

Nazareth  -vras  in  many  respects  an  ideal  place  for  His 
boyhood  home.  While  sheltered  and  protected  by  its 
position  as  a  village  in  a  hollow,  from  hills  close  at  hand 
one  can  see,  as  Smith  remarks,  "a  map  of  Old  Testament 
history,"  and  a  panorama  of  the  passing  life.  The  in- 
spiration of  the  past  and  the  stimulus  of  the  present 
and  future  was  ready  to  the  hand  and  heart  of  a 
thoughtful  lad,  whose  youth  and  young  manhood  were 
passed   at   Nazareth.     It  was  no  secluded   or  obscure 


Chapter  3.     Childhood  and  Youth 


11 


place,  but  merely  a  well-protected  one.  In  close  touch 
with  the  crowded  routes  of  trade  and  war  and  social 
life,  it  revealed  the  rich,  full  life  of  the  day. 


Nazareth. 


From  a  photograph. 


The  poverty  of  the  household  of  Joseph  may  fairly 
be  inferred  from  the  simple  gift  which  Mary  was  able 
to  bring  to  the  temple  at  the  presentation  or  redemption 
of  her  first-bom  son.  Its  religious  atmosphere  and  the 
carefulness  to  meet  with  hearty  completeness  all  reli- 
gious obligations  and  opportunities  may  be  equally  de- 
duced from  their  scrupulous  fulfilment  of  every  cere- 
monial detail,  from  the  insight  into  Mary's  richly  imag- 
inative religious  mind  which  we  gain  in  the  Magnificat 
and  for  the  regularity  of  their  annual  visit  to  Jerusa- 
lem at  the  passover  season. 

We  may  be  sure  that  Jesus  went  through  the  natural 
round  of  training  recognized  as  befitting  a  Jewish  lad. 
\Ye  may  be  also  certain  that  He  entered  into  this  with 
a  glad  enthusiasm,  a  ready  comprehension,  a  maturity 
of  sympathy  which  astonished  those  who  dealt  with 
Him.  The  wonder  of  the  venerable  doctors  at  Jeru- 
salem at  His  understanding  of  the  deeper  meaning  of 
the  Law  could  not  have  been  an  isolated  event.  We 
may  fairly  infer  from  the  quotations  and  references 
preserved  in  the  meagre  record  of  His  utterances  that 
He  loved  to  study  the  book  of  Deuteronomy  and  the 
words  of  the  prophets  and  psalmists.  He  could  pene- 
trate to  their  deepest  meaning.  The  dry  and  superficial 
comments  of  the  average  rabbi  of  His  day  must  very 


12  The  Life  of  Christ 

early  have  seemed  to  Him  a  mockery  of  tlie  real  spirit- 
ual and  eternal  message  of  these  men  of  God.  To  Him 
these  words  were  still  words  of  truth  and  power,  the 
very  words  of  God,  whereas  He  came  increasingly  to 
realize  that  the  current  Rabbinical  teachings,  supposed 
to  be  the  legitimate  interpretation  into  practical  form 
of  the  words  of  God,  were  in  fact  the  merest  and  most 
threadbare  human  distortions  of  it. 

The  story  of  His  visit  to  the  temple,  when  he  won- 
dered that  His  parents  should  be  surprised  that  He  took 
advantage  of  the  great  opportunity  given  Him  to  make 
progress  in  the  study  of  His  Heavenly  Father's  will,  ex- 
hibits His  engrossing  spirituality.  He  had  come  to 
thrill  with  the  great  thought  that  to  the  Jew  had  been 
committed  God's  affairs,  and  that  the  highest  duty  and 
privilege  of  any  Jew  was  to  become  wise  with  regard  to 
them  and  to  assume  the  leadership  God  should  open. 
How  much  beyond  this  He  had  gotten  it  is  impossible 
to  declare.  The  unique  fact  of  His  life  was  His  abso- 
lute openness  to  the  best  impressions.  He  was  ready  as 
no  one  else  has  ever  been  to  make  the  fullest  use  of  Di- 
vine suggestion  and  direction. 

Side  by  side  with  the  thought  of  the  divinity  of  Jesus 
we  need  the  conviction  of  His  complete  humanity.  His 
growth  was  normal,  His  wisdom  gained  by  experience, 
His  life  entirely  devoid  of  spectacular  features.  But 
His  human  nature  was  fully  utilized.  No  clogs,  no  hid- 
den faults,  no  morbid  fancies  blinded  His  vision  or 
dwarfed  His  will.  He  exhibited  a  full-formed  human 
life. 

There  is  tremendous  significance  for  every-day  men 
and  women  in  this  fact.  Not  only  did  this  round  of 
experience  put  Him  into  real  and  vital  fellowship  with 
all  who  have  earnest  lives  to  live,  but  He  exhibited  the 
power  and  the  promise  and  the  perfection  of  an  unham- 
pered experience.  He  put  first  things  first.  He  gave 
the  things  of  God  the  risrht  of  way.  Thus  He  revealed 
the  significance  of  a  fulness  of  religious  experience, 
of  a  real  and  complete  consecration. 


Chapter  ^.     The  Forerunner  13 

Chapter  4.— Joha's  Preaching  of  RepentaBce. 

Mt.  3:1-12;  Lu.  3:1-18. 

The  first  step  taken,  to  all  outward  seeming,  in  spe- 
cific preparation  for  the  Messianic  work  of  Jesus  was 
the  appearance  of  John  the  Baptist  as  a  preacher  of 
repentance  and  righteousness  of  life.  Luke  alone  has 
preserved  for  us  any  hint  of  His  development.  "The 
child  waxed  strong  in  spirit  and  was  in  the  deserts  till 
the  day  of  his  showing  unto  Israel."  Like  Jesus,  John 
gave  up  his  life  to  religious  demands,  but  unlike  the 
one  who  was  to  be  his  Master,  he  brooded  in  solitude 
over  the  work  he  was  to  do.  The  Essenes  had  communi- 
ties in  the  wilderness  of  Judea,  but  it  is  doubtful  wheth- 
er Luke's  remark  indicates  that  John  was  one  of  them. 
He  was  a  prophet  with  an  Elijah's  instinct  for  loneli- 
ness and  individuality.  Tliat  he  was  in  the  deserts 
does  not  certainly  mean  more  than  that  as  he  grew  to 
maturity  he  absented  himself  more  and  more  from  the 
active  life  of  his  home  and  country,  and  persistently 
sought  the  solitude  for  communion  with  God.  It  was 
a  part  of  the  Hebrew  creed  to  honor  such  a  withdrawal. 
They  believed  that  God  would  take  fruitful  possession 
of  such  a  solitary  soul  and  reveal  through  it  His  imme- 
diate will. 

Thus  slowly  matured  a  rich  though  rugged  personal- 
ity, not  original  in  its  thinking,  but,  rather,  faithful, 
keen,  masterful  through  deep  conviction,  a  true  leader 
of  men  at  a  time  of  crisis,  but  not  one  who  by  his  con- 
structive and  statesmanlike  vision  could  remain  per- 
manently as  the  guide  of  their  later  development.  Him- 
self a  prophet  in  heart,  John  fed  in  solitude  on  the 
grand  teachings  of  the  prophets  which  he  interpreted 
with  religious  insight  and  yet  as  one  of  them. 

No  evangelist  gives  us  a  clue  to  the  specific  reason 
for  John's  appearance.  Doubtless  the  spirit  of  God 
stirred  within  him,  as  in  the  prophets  of  old,  an  irre- 
sistible sense  of  responsibility  for  the  delivery  of  a  need- 
ed message  to  his  f  ellowmen.     It  was  a  Divine  and  not  a 


14 


The   Life   of   Christ 


human  impulse.  Without  knowing  when  the  expected 
Messiah  was  to  make  His  appearance,  he  became  con- 
vinced that  it  was  time  for  people  to  prepare  for  His 
coming  and  began  his  impassioned  ministry  of  repent- 
ance. 

John  first  appeared  at  the  edge  of  the  wilderness 
which  had  become  his  home,  strikingly  suggesting  in 
his  dress  and  evident  asceticism  the  stern  prophet  of 
Israel  who  was  in  many  respects  his  model.  Here,  near 
the  river  Jordan,  the  people  of  Jerusalem  and  Judea 


^.,  ,.. 

The  River  Jordan,  near  Jericho. 

From  a  photograph. 

flocked  to  hear  him.  It  is  indicative  of  the  freedom 
then  accorded  to  the  Jewish  people  by  the  Eoman  over- 
lords that  so  suspicious  and  watchful  a  procurator  as 
Pilate  should  have  passed  by  without  question  a  popu- 
lar movement  of  this  kind.  Twenty  or  thirty  years 
later  it  might  not  have  been  allow^ed. 

Much  had  been  happening  during  the  preceding  de- 
cades to  bring  the  Messianic  hopes  of  the  people  of 
Judea  to  fever  heat.  The  hated  dominion  of  Eome  was 
made  more  conspicuous  by  the  continual  presence  of 
soldiers  at  the  holy  city.  The  foolish  determination  of 
one  or  two  procurators  to  carry  to  an  extreme  their 
power  by  insisting  on  measures  which  seemed  blasphe- 
mous to  a  reverent  and  scrupulous  Jew,  enforced  and 
sustained  only  by  bloody  battles,  had  made  the  degrada- 
tion of  the  people  more  apparent  than  ever.  Under 
such  circumstances  any  appeal  to  the  popular  expecta- 


Chapter  Jf.     The  Forerunner  15 

tion  of  tlie  Messiah,  whom  all  thought  would  be  a  de- 
liverer, was  sure  to  arouse  instant  enthusiasm. 

Just  what  entered  into  the  conception  of  a  Messiah 
among  the  best  and  most  representative  minds  of  the 
Jewish  people  it  is  hard  to  say.  The  popular  concep- 
tion was  not  unnaturally  a  very  material  one.  The 
plain,  average  Jew  wanted  a  king  who  would  put  him- 
self at  the  head  of  the  nation,  destroy  its  enemies  and 
inaugurate  a  world  kingdom  of  which  the  Jews  should 
be  the  unquestioned  masters.  The  doctors  of  the  law 
were  not,  as  a  class,  much  in  advance  of  this  interpre- 
tation. The  minds  of  the  majority  of  them  were  full 
of  the  thought  that  spiritual  opportunity  would  be 
reached  through  political  dominance.  They  dwelt  upon 
the  assured  glory  of  the  Messiah  and  viewed  it  as  a  tem- 
poral manifestation.  Those  who  really  came  nearest 
to  anticipating  the  teaching  of  Jesus  were  the  honest, 
brave  and  simple  souls  for  whom  Judaism  had  a  spirit- 
ual message,  who  mourned  the  hardness,  the  sinfulness 
and  the  irreligion  of  the  day,  who  felt  that  God  did  not 
bless  His  people  because  they  did  not  let  Him  do  so. 
Such  realized  that  the  supreme  need  of  the  nation  was 
a  revival  of  Godlikeness.  They  read  in  the  prophets 
repeated  promises  of  the  universality  of  faith  in  Je- 
hovah through  Israel's  service.  They  placed  the  em- 
phasis on  this  religious  aim  rather  than  upon  the  po- 
litical method. 

With  such  the  prophet  John  was  in  full  accord.  His 
religious  heritage  was  such  as  to  develop  in  him  a  sym- 
pathy with  such  interpretations.  He  did  not  concern 
himself  with  God's  method  of  giving  the  world  religious 
unity.  He  only  knew  that  it  was  to  be  brought  about 
through  Israel,  God's  chosen  servant,  made  up  from 
those  who  were  genuinely  consecrated  to  God's  service. 
So  his  message  was  that  of  separation  from  evil  ways, 
of  immediate  repentance,  of  a  life  committed  to  deeds 
of  righteousness,  of  deliberate  self-consecration  as 
e\dnced  by  baptism,  and  of  earnest  expectancy  of  the 
One  that  should  come. 


16  The  Life  of  Christ 

So  forceful,  fearless  and  apt  were  his  words  that  men 
began  to  query  whether  John  was  not  himself  the  ex- 
pected One.  Perceiving  their  thoughts  John  humbly 
declared  his  function  to  be  that  of  a  herald.  He  could 
call  men  to  repentance,  but  the  Messiah  alone  could 
determine  their  fate.  Some  he  would  accept  and  fill 
with  the  spirit  of  God ;  others  he  would  count  unworthy 
and  give  them  over  to  destruction.  It  was  time  for 
men  to  be  thoughtful  and  to  get  ready  for  the  judgment 
that  would  surely  come. 

John's  preaching  was  clearly  an  indispensable  pre- 
liminary to  the  work  of  Jesus.  He  not  only  gave  the 
people  an  attitude  of  expectancy,  but  turned  their 
thoughts  in  right  directions.  He  made  them  realize 
their  unworthiness  to  receive  the  Messiah  and  awak- 
ened a  desire  to  repent  and  become  true  children  of  the 
covenant.  He  was  not  a  Jesus,  and  he  did  not  think 
he  was.    He  was  content  to  be  His  forerunner. 

John's  preaching  has  a  continual  value  for  all  time. 
He  went  to  the  heart  of  the  matter.  God's  working 
force  is  always  made  up  from  those  who  have  become 
fitted  to  enter  with  s}TQpathy  into  His  plans.  Our  Mes- 
siah is  an  unfettered  and  exalted  Lord.  Our  every- 
day ideal  is  to  enter  into  personal  relation  with  Him. 
We  shall  accomplish  this  only  by  doing  as  John  urged 
his  disciples  to  do  on  Jordan's  banks,  by  repentance, 
reconsecration  and  the  living  of  genuinely  righteous 
lives. 


Chapter  5.     Baptism  and  Temptation  17 

Chapter  5.— The  Consecration  and  Adjustment  of  Jesus 
to  His  Work. 

Mt.  3:13—4:11;  Lu.  3:21,  22;  4:1-13. 

Such  preaching  as  that  of  John  affected  with  varying 
results  a  rapidly  widening  circle  of  hearers.  It  was  not 
long  before  people  were  discussing  his  mission  and  mes- 
sage throughout  the  land.  Those  who  were  merely  cu- 
rious to  see  a  notable  personage  were  soon  satisfied. 
Many  were  thrilled  with  patriotic  zeal  and  longed  to 
join  a  leader  for  the  anticipated  struggle  with  Eome. 
The  devout  and  noble  souls,  who  were  capable  of  ac- 
cepting the  moral  and  religious  ideals  which  John 
sought  to  emphasize  were  stirred  by  his  words  to  conse- 
cration and  an  eager  awaiting  of  a  Messianic  reformer. 
To  Jesus  Himself  in  His  village  home  the  news  that 
John  was  publicly  proclaiming  that  the  kingdom  of 
heaven  was  at  hand  came  like  a  trumpet  call.  He  de- 
sired at  once  to  number  Himself  with  those  who  were 
ready  to  respond  to  the  summons  of  God  through  His 
prophet.  He  may  have  been  conscious  already  that  He 
was  to  be  the  chosen  of  God;  He  was  at  any  rate  con- 
scious of  being  able  to  render  strong  service  to  men  in 
God's  name.  The  long  years  at  Nazareth,  years  of  un- 
remitting reflection  over  God's  revelation  of  Himself 
in  the  Scriptures,  in  history  and  in  life,  had  been  fruit- 
ful. With  an  enthusiasm  born  of  self-mastery  and  of 
a  rare  comprehension  of  the  possibilities  of  the  future, 
Jesus  turned  His  steps  toward  the  Jordan. 

As  the  Baptist  himself  declared,  the  baptismal  conse- 
cration of  Jesus  was  but  a  form.  He  revealed  at  a 
glance  and  in  every  action  the  exquisite  purity,  the  com- 
plete devotedness,  the  holy  sincerity  of  His  nature.  He 
was  already,  to  all  outward  seeming,  a  truly  consecrated 
soul.  John  hesitated  to  administer  the  rite,  but  Jesus 
desired  it  that  He  might  "fulfil  all  righteousness."  He 
felt  it  incumbent  on  Himself,  no  less  than  on  His  fel- 
low men,  to  openly  consecrate  His  powers  to  God's  ser- 
vice. 


18  The  Life  of  Christ 

The  moment  of  entire  self-yielding  to  the  will  of  God 
was  likewise  the  moment  of  acceptance  and  assurance. 
The  account  in  the  Gospel  of  Luke  implies  that  John 
and  Jesus  were  alone.  The  rite  had  been  administered. 
Jesus  was  absorbed  in  prayer.  Suddenly  in  some  way, 
by  natural  or  spiritual  vision,  each  beheld  the  token 
of  the  gift  of  the  Divine  Spirit  to  Jesus  for  His  work, 
and  Jesus  received  the  assurance  of  Divine  approval 
and  a  commission  for  service.  The  prophet  was  con- 
vinced that  Jesus  was  the  successor  for  whom  he  had 
been  preparing:  Jesus  was  given  a  distinctive  call  to 
Messianic  work. 

No  wonder  that  He  went  away  immediately  into  soli- 
tude. His  purpose  must  have  been,  in  part,  to  think 
out  His  future  course  of  action.  He  was  no  novice.  He 
had  long  since  arrived  at  definite  conclusions  regarding 
His  countrymen,  the  popular  religion  and  the  needs  of 
the  hour.  He  must  have  realized  the  wide  difference 
between  current  ideas  and  opinions  and  those  which  He 
accepted.  He  needed  to  fix  upon  definite  principles  of 
action  and  a  clear-cut  program,  to  realize  the  new  sense 
of  inward  power,  to  adjust  it  practically  to  His  work- 
ing life,  and  to  determine  its  use  in  the  furtherance  of 
His  great  purpose. 

The  desolate  region  to  which  He  betook  Himself  was 
not  far  away.  One  could  pass  quickly  from  the  abodes 
of  men  to  the  haunts  of  the  wild  beasts.  The  wilderness 
of  Judea  was  ever  the  ready  refuge  of  those  who  wished 
for  solitude,  whether  as  fugitives  from  justice  or  to  hold 
undisturbed  communion  vtdth  God. 

Here,  alone,  Jesus  thought  through  the  problem 
which  crowded  upon  His  active  understanding.  When 
He  returned  to  the  Jordan  He  had  reached  conclusions 
from  which  He  did  not  thereafter  essentially  depart. 
The  struggles  of  those  days  He  has  handed  down 
through  His  disciples  in  the  stories  of  temptation,  rep- 
resenting experiences  terribly  real  yet  doubtless  spirit- 
ual. Reducing  their  results  to  the  rules  of  action  to 
which    they  led,    Jesus  came  to    three  deliberate    de- 


Chapter  5.     Baptism  and  Temptation 


19 


cisions.  In  the  first  place,  He  would  not  use  His  mirac- 
ulous power  for  the  relief  of  ordinary  human  needs,  ex- 
empting Himself  and  His  friends  from  the  experiences 
of  other  men.    Both  He  and  His  disciples  bought  their 


fe^.                              ^^'  ^^r^^-^ 

r?l'  — 

>, 

"^^^^^ 

M 

The  riount  of  Temptation. 

Mons  Quarantania. 


From  a  photograph. 


food  or  went  hungry.  Nor,  again,  would  He  use  it  to 
create  enthusiasm  for  Himself  by  exhibiting  His  mas- 
tery of  desperate  situations.  He  was  not  to  be  a  worker 
of  such  "signs"  as  the  people  desired  and  even  demanded. 
Finally,  He  would  not  establish  the  kingdom  of  God 
in  the  world  by  the  sacrifice  of  conscience,  pandering  to 
popular  prejudice  and  conciliating  the  Pharisees,  whom 
He  believed  to  be  leading  the  people  astray. 

It  is  worth  while  to  note  the  representative  character 
of  these  experiences.  They  assailed  Jesus  from  all  points 
of  view;  physical  and  spiritual,  personal  and  material. 
When  they  were  completed  He  had  run  the  gamut  of 
experience  and  had  become  equipped  for  every  trial. 
These  tests  were  keen  and  subtle.  They  searched  every 
joint  in  His  armor.  Only  a  sound,  guileless,  sincere, 
truthful,  strong  and  resolute  nature  could  have  with- 
stood them.  But  Jesus  did  remain  steadfast.  Hav- 
ing thought  His  future  policy  through  to  the  end,  hav- 
ing counted  every  form  of  cost,  He  determined  upon  a 
course  of  action  which  would  fully  accord  with  the  will 
of  God,  and  from  this  He  never  swerved.  He  constant- 
ly, as  we  shall  see,  adapted  His  working  methods  to  the 


20  The  Life  of  Christ 

existing  situation,  but  His  principles  and  His  purpose3 
did  not  alter.  With  His  final  rejection  of  the  last  sub- 
tle suggestion  of  evil,  He  was  fully  clothed  in  the  power 
of  the  Spirit. 

He  who  is  to  do  great  things  for  God,  assuming  in 
His  name  a  leadership  of  men  or  purposing  a  steady 
loyalty  to  the  ideals  and  opportunities  of  the  average 
life,  will  follow  gladly  the  example  of  the  Master.  Se- 
cret loyalty  is  at  best  a  refined  kind  of  selfishness.  It 
is  better  for  him  and  better  for  the  world  he  is  to  in- 
fluence to  be  outspoken.  The  one  who  definitely  and 
publicly  consecrates  himself  to  the  service  of  God  not 
only  enlists  the  upbuilding  energy  of  God  on  his  behalf, 
but  multiplies  his  natural  opportunities  for  Christian 
helpfulness.  Jesus  had  really  given  His  whole  being 
to  God  long  before  His  visit  to  the  Jordan;  but  He 
valued  the  opportunity  to  take  His  place  among  men 
as  one  of  those  who  are  glad  to  stand  up  and  be  counted 
among  the  active  agents  of  righteousness. 

Not  even  men  and  women  of  undoubted  consecration 
can  avoid  temptation.  It  comes  to  all,  as  it  came  to 
Jesus,  in  the  opportunity  to  use  good  gifts  or  ample 
resources  in  purely  selfish  ways,  to  employ  unworthy 
means  to  gain  great  ends,  to  use  illegal  short-cuts  to 
desirable  achievements.  No  one  can  avoid  having  such 
temptations,  but  any  one  can  resist  them.  "We  cannot 
prevent  the  birds  hovering  around  our  heads,  but  we 
need  not  permit  them  to  build  their  nests  there."  Like 
Jesus  those  who  are  pressed  by  the  tempter  can  best 
employ  the  weapons  of  the  Spirit.  These  are  sharpest 
and  most  reliable.  They  who  put  on  the  armor  of  God 
find  themselves  more  and  more  able  to  stand. 


Chapter  6.     Jesus'  First  Followers  21 

Chapter  6.— His  First  Followers  :  The  Dawnins  of  Their 
Faith. 

Jo.  1 :  19—2  :  12. 

With  the  exception  of  the  four  memorable  days  which 
followed  the  gathering  of  Jesus  and  His  disciples  in 
the  upper  room  at  Jerusalem,  it  is  difficult  to  think  of 
four  days  of  greater  moment  than  those  which  immedi- 
ately succeeded  the  return  of  Jesus  from  the  desert  to 
the  river  Jordan.  He  knew  by  this  time  what  He  hoped 
to  accomplish,  but  He  was  all  alone.  He  had  parted 
company  with  His  old  life  and  its  associations.  He  had 
no  one  to  stand  with  Him  and  keep  Him  in  touch  with 
the  world  about.  It  is  not  unreasonable  to  suppose  that 
as  He  returned  to  the  Jordan  it  was  with  the  thought 
that  among  the  multitudes  who  were  listening  to  John 
there  might  be  a  few  who  were  prepared  to  make  com- 
mon cause  with  Him  in  a  campaign  for  the  kingdom 
of  heaven. 

The  disciples  of  John  the  Baptist  were  already  be- 
coming classified.  His  declarations  had  varying  effects. 
To  the  deputation  from  the  Sanhedrin,  sent  to  deter- 
mine his  status,  he  disavowed  all  other  standing  than 
that  of  a  prophetic  forerunner  of  a  far  superior  person- 
ality, whose  mission  and  power  were  such  as  to  justify 
John  in  summoning  all  men  to  prepare  by  repentance 
and  holy  living  for  His  coming.  To  the  thronging  mul- 
titudes the  Baptist  dwelt  upon  the  personal  fruitage  of 
true  repentance,  generosity,  square  dealing,  fair-minded- 
ness,— and  affirmed  that  the  expected  One  would  search 
out  and  sweep  away  the  impenitent  and  indifferent. 

Such  words  quickly  classified  his  hearers.  Many 
found  his  teaching  unendurable.  Those  who  accepted 
it  and  stayed  close  to  John  were  the  very  sort  for  whom 
Jesus  was  looking.  They,  on  their  part,  were  looking 
for  such  a  one  as  He. 

To  men  of  this  stamp  John's  welcome  of  Jesus,  when 
He  reappeared,  was  a  revelation.  He  identified  Jesus 
as  the  One  of  whom  he  had  been  speaking,   declaring 


22  The  Life  of  Christ 

that  God  Himself  had  given  him  this  assurance.  With 
an  insight  none  the  less  real  because  it  seems  to  have 
been  temporary,  he  calls  Jesus  the  "Lamb  of  God,"  the 
Kedeemer  of  humanity. 

There  must  have  been  something  in  the  personality 
of  Jesus  which  appealed  to  the  Baptist — an  unmistak- 
able holiness,  serenity  and  strength.  This  is  what  Luko 
meant  by  saying  that  he  was  "in  the  power  of  the 
Spirit.'^  Such  an  influence  is  ever  silently  exerted  by 
a  wholly  unselfish.  Christlike  nature. 

On  the  next  day  the  Baptist  with  two  of  his  intimate 
disciples  saw  Jesus  again  and  repeated  his  testimony. 
This  time  it  had  all  the  force  of  a  command.  Convinced 
that  his  associates  were  fitted  to  become  the  helpful  fol- 
lowers of  Jesus,  John  voluntarily  gave  them  up.  No 
greater  testimony  could  be  given  to  the  large-hearted- 
ness  and  nobility  of  the  rude  prophet. 

With  some  hesitancy  the  two  left  John  and  followed 
Jesus.  Could  one  so  great,  they  wondered,  accept  their 
service  ?  His  winning  invitation  set  their  minds  at  rest. 
They  gladly  followed  Him  to  His  abode,  where  the 
three  sat  together  in  friendly  intercourse.  Their  theme 
we  can  only  conjecture.  Doubtless  Jesus  gave  expres- 
sion to  His  enthusiastic  hopes  for  the  kingdom  and  its 
appeal  to  earnest  men.  His  words  went  home,  since  the 
two  were  amenable  to  them.  The  Pharisees  or  their 
strict  disciples  would  have  been  unmoved,  because  they 
were  not  anticipating  such  a  leader  as  Jesus,  nor  hold- 
ing to  the  principles  which  He  laid  down. 

That  interview  convinced  the  two  disciples  that  they 
had  found  a  master  of  men,  who  exhibited  the  truest 
qualities  of  leadership  and  appealed  to  all  that  was  finest 
and  noblest  in  themselves.  His  wisdom,  insight,  sin- 
cerity and  Godlikeness  stirred  their  souls.  They  found 
themselves  approving  the  verdict  of  the  Baptist  that 
Jesus  was  indeed  the  awaited  Messiah. 

So  precious  a  conclusion  could  not  be  kept  to  them- 
selves. The  two  became  three  and  probably  four,  since 
one  auditor,  at  least,  and  very  likely  the  other  also,  lost 


Chapter  6.    Jesus*  First  Followers  23 

no  time  in  finding  his  brother  and  bringing  him  to 
Jesus.  Ee-enforced  the  next  day  by  Philip  «who,  in 
turn,  found  Nathanael,  each  one  was  received  by  Jesus 
with  gracious  favor  and  given  a  token  of  deep  insight 
which  invited  his  trust.  Thus  the  little  band  was  soon 
knit  together  by  ties  of  friendship,  confidence  and  won- 
der. Jesus  was.  beyond  their  ken,  yet  they  yielded  an 
allegiance  to  Him. 

These  were  men  who  revealed  a  fine  working  indi- 
viduality. In  the  first  hours  of  companionship  were 
evident  the  unselfish  enthusiasm  of  Andrew,  the  rugged 
reliability  of  Peter,  the  open-mindedness  of  Philip,  and 
the  honest  reserve  of  Nathanael.  Each  was  a  true  dis- 
ciple, but  took  his  own  way  of  reaching  and  expressing 
fealty. 

A  wedding  among  the  circle  of  relatives  or  intimate 
family  friends  gave  Jesus  an  incidental  opportunity  to 
indicate  His  conception  of  the  range  and  character  of 
His  ministry  to  men  and  so  exhibit  His  power  that  His 
new  followers  were  convinced  that  the  incident  was  a 
true  Messianic  "sign,"  Jesus  refused  to  produce  "signs" 
to  order,  but  He  did  not  hinder  His  disciples  and  friends 
from  perceiving  in  some  word  or  act  the  significance  of 
a  "sign." 

Mary,  accompanied  no  doubt  by  the  other  members 
of  the  Nazareth  family,  had  already  gone  to  Cana. 
Thither  Jesus  came  on  His  way  from  the  Jordan  to 
Capernaum.  With  Oriental  hospitality  the  whole  band 
was  made  welcome  at  the  wedding  feast,  although  prob- 
ably unexpected.  So  large  an  addition  to  the  guests  of 
a  humble  household  brought  embarrassment  to  the  host. 
Jesus  was  in  a  measure  responsible.  It  is  interesting 
to  note  the  confidence  with  which  Mary  turned  to  Jesus, 
who  had  for  so  many  years  been  her  mainstay.  The 
narrative  does  not  imply  that  she  expected  a  miracle, 
but  she  certainly  appealed  to  His  resourcefulness.  His 
reply  was  not  lacking  in  deference,  but  conveyed  gentle 
self-assertion,  as  much  as  if  to  say  that  His  sphere  and 
hers  were  henceforth  apart.  His  interest  wider  than  that 


24  The  Life  of  Christ 

of  the  family.    But  Mary  knew  that  He  would  do  some-  * 
thing,  and  directed  the  servants  to  follow  His  bidding. 

The  disciples,  made  aware  of  the  embarrassment  and 
of  its  relief,  were  impressed  by  this  manifestation  of  the 
power  of  Jesus.  To  them  it  was  a  "sign/'  a  token  of 
His  glory,  a  basis  for  reverence  and  faith.  Their  genu- 
ine, indestructible  faith  of  Apostolic  days  was  as  yet  in 
the  germ.  All  they  had  at  this  time  was  a  sense  of 
power  manifested  in  friendliness,  but  this  was  sufficient 
to  transform  confidence  and  friendship  into  a  rudimen- 
tal,  uncomprehending  faith. 

The  conditions  of  genuine  faith  are  never  mechanical, 
nor  can  conviction  be  forced.  The  awakening  of  the 
faith  of  John  the  Baptist  and  of  the  group  of  disciples 
was  due  primarily  to  their  readiness  to  believe.  They 
were  looking  for  a  spiritual  leader.  Many  others  saw 
Jesus  just  as  frequently,  but  were  not  led  to  faith,  since 
they  were  not  in  a  responsive  mood.  The  disciples  did 
not  need  to  know  much  about  Him  in  advance.  Most 
of  them,  John  included,  were  puzzled  for  a  long  time 
over  His  ideas  and  methods,  but  they  were  responsive 
to  what  they  did  see  and  could  understand.  They  be- 
came sure  that  Jesus  was  one  of  whom  God  had  taken 
possession,  whose  wisdom  and  spiritual  power  were  far 
in  advance  of  their  own,  and  they  gladly  followed  Him. 

Such  receptiveness  of  temper  is  the  first  step  toward 
thorough-going  faith.  It  minimizes  difficulties  and  mul- 
tiplies points  of  contact.  It  creates  a  sympathy  which 
is  necessary  to  true  insight.  Eeal  faith  is  the  result 
of  a  process  which  begins  with  interest,  and  continues 
toward  appreciation  and  loyalty. 


Chapter  7.     Jesus  at  Jerusalem 


25 


Chapter   7.— Jesus'   Self-presentatioa  at    Jerusalem  to 
Leaders  and  People. 

Jo.   2:13—3:15. 

As  a  home,  or  as  a  point  of  departure  for  evangelism, 
Capernaum  was  an  ideal  choice  on  the  part  of  Jesus. 
It  was  a  centrally  located,  cosmopolitan,  important  city. 
Had  the  early  ministry  of  Jesus  been  of  an  experimental 
and  tentative  character  Capernaum  would  have  made  an 
advantageous  starting-point.  Since  he  rather  began,  as 
the  Gospels  seem  to  indicate,  with  an  adequate  grasp  of 
religious  conditions  and  a  matured  plan  of  procedure, 
it  was  antecedently  probable  that  He  would  present 
Himself  with  His  appeal  in  the  first  place  at  Jerusalem, 
the  headquarters  of  Judaism.  He  was  eager  to  win  the 
loyalty  of  the  "house  of  Israel"  and  to  direct  its  chil- 
dren toward  a  ministry  for  the  world. 


Ancient  Jerusalem,  from   the   riount  ef  Olivet. 

From  Selous'  picture  of  Jerusalem  in  its  Grandeur. 

The  pre-eminence  of  Jerusalem  and  its  doctors  of  the 
law  in  the  religious  life  of  the  Palestine  of  that  day 
does  not  admit  of  overstatement.  The  temple,  the  San- 
hedrin,  and  Judaism's  most  representative  men  were 
there.  Among  these  leaders  were  many  whose  un- 
doubtable  piety,  learning  and  experience  earned  for 
them  great  influence.  There  were  many  like  Nicodemus 
and  Joseph  of  Arimathea  and  Gamaliel  who  deserved 
the  respect  in  which  they  were  held. 


26  The   Life   of   Christ 

A  line  of  sharp  cleavage  ran  through  the  religious 
leaders  of  the  day.  They  belonged  to  two  great  par- 
ties, the  Pharisees  and  the  Sadducees.  The  Pharisees 
stood  for  ungrudging  and  absolute  obedience  to  the 
whole  law  as  interpreted  by  their  recognized  authorities. 
Their  idea  of  obedience  was  often  puerile.  In  their 
anxiety  to  keep  the  actual  law  they  overdid  their  duty. 
They  turned  everyday  life  into  a  religious  treadmill. 
Yet  they  possessed  and  exhibited  the  religious  temper 
and  impressed  people  with  their  seriousness.  Conse- 
quently they  bad  great  influence  over  the  masses.  The 
Sadducees  were  fewer  in  number  and  less  able  to  move 
public  opinion.  They  were  recruited  in  the  main  from 
the  priestly  class,  and  were  influential  because  of  their 
control  of  the  temple  revenues  and  privileges  and  their 
political  power.  The  representative  men  of  each  sect 
were  to  be  found  at  Jerusalem. 

Jesus  chose  for  His  first  demonstration  a  passover  sea- 
son, a  time  when  all  of  the  leaders  and  multitudes  of  the 
people  were  sure  to  be  in  the  holy  city.  Vast  crowds 
came  from  all  parts  of  the  land  and  "from  every  na- 
tion under  heaven,"  intent  on  worship  and  ready  for  a 
prophetic  word. 

It  is  disappointing  that  the  fourth  Gospel — one  in 
which  merely  narrative  details  are  subordinated — is  the 
only  witness  to  this  interesting  and  important  sojourn 
of  Jesus.  It  relates  only  a  typical  detail  or  two,  convey- 
ing no  clear-cut  picture  of  the  work  of  Jesus.  From 
hints  in  the  other  Gospels  it  may  be  inferred  that  Jesus 
was  well  known  near  Jerusalem,  but  they  do  not  explain 
how  He  became  so.  Their  silence  does  not  discredit  the 
testimony  of  the  fourth  Gospel,  but  leaves  it  rather  vague. 

To  Jerusalem  Jesus  and  His  friends  came  for  the 
great  festival.  Conscious  of  an  inspiring  message  and  an 
exalted  mission,  of  divine  support  and  of  power  not 
wholly  untried.  Pie  faced  the  abuses  of  the  temple  en- 
closure in  a  new  mood.  During  the  many  visits  since 
His  bo3'hood  He  must  have  realized  the  scandalous  and 
secularizing  customs   which   had  become   institutional. 


Chapter  7.    Jesus  at  Jerusalem.  27 

The  house  of  God  had  become  a  market  place.  Stalls  of 
money-changers  and  pens  of  animals  for  sacrifice  occu- 
pied the  open  spaces.  He  now  felt  a  responsibility.  As 
a  teacher  of  God's  will  to  men,  it  was  fitting  that  He 
should  begin  by  cleansing  the  sanctuary  and  asserting  its 
true  character  and  purpose.  That  the  moral  sense  of 
the  people  approved  His  summary  action  the  sequel 
showed.  The  Sadducean  priests  with  whose  profits  He 
had  interfered  did  not  venture  to  do  Him  harm  or  to 
deny  the  rightness  of  His  act.  They  simply  demanded 
His  authority  for  acting  without  permission  from  the 
leaders.  His  enigmatical  reply  neither  they  nor  His 
disciples  understood  at  the  time,  although  it  was  never 
forgotten.  The  rulers  regarded  it  as  an  idle  challenge 
which  Jesus  knew  could  not  be  put  to  the  proof,  a  boast- 
ful assertion  of  power.  But  He  really  declared  that,  do 
as  they  would  to  the  temple  and  all  that  it  signified.  He 
could  speedily  re-establish  a  true  place  of  approach  to 
God  for  men. 

The  Gospel  narrative  implies  that  Jesus  wrought 
other  significant  deeds  tlian  this  one  and  met  with  a 
show  of  popular  acceptance.  He  saw,  however,  that  this 
was  no  real  loyalty,  and  was  wholly  unreliable.  He  did 
not  lack  intimate  friends  and  faithful  followers,  but 
realized  that,  on  the  whole,  neither  the  people  nor  their 
leaders  were  prepared  to  accept  Him  at  His  own  estimate. 

His  conversation  with  Nicodemus  doubtless  represents 
a  kind  of  experience  of  which  He  often  availed  Him- 
self. Personal  contact  with  real  inquirers  made  an  op- 
portunity which  He  would  not  forego  to  give  expression 
to  the  deeper  truths  of  which  His  heart  was  full  to  over- 
flowing. Mcodemus  had  evidently  watched  the  prophet 
from  Galilee  until  he  was  convinced  of  His  sincerity 
and  spiritual  power.  He  determined  to  give  Him  quiet 
encouragement  and  to  get  more  of  His  mind.  Not  un- 
naturally there  is  mingled  condescension  and  respect  in 
his  first  remark.  He  extends  a  sort  of  fellowship  to 
Jesus  and  yet  implies  that  he  comes  to  consider  with 
Him  the  problems  of  the  kingdom  of  God.     The  reply 


28  The  Life  of  Christ 

of  Jesus  shows  His  courage  and  His  consistency.  He 
did  not  com^Jromise  even  with  this  influential  man,  but 
reminded  liim  that  the  kingdom  was  spiritual  and  that 
men  would  enter  it  by  a  purely  spiritual  act.  Even 
Nicodemus  was  taken  aback  by  this  reversal  of  time- 
honored  religious  values,  so  that  Jesus  had  to  remind 
him  that  it  was  based  upon  genuine  experience  and  pro- 
found conviction,  and  to  afhrm  that  it  opened  the  way 
to  the  free  acceptance  of  membership  in  God's  kingdom 
by  all  men. 

The  words  that  follow  in  the  Gospel  are  a  commen- 
tary on  this  great  declaration.  Every  revelation  in- 
volves some  sort  of  revolution  or  readjustment.  Those 
who  obstinately  refuse  to  give  it  consideration  pro- 
nounce their  own  judgment  by  making  clear  their  lack 
of  candor  and  of  religious  purpose.  The  doer  and  lover 
of  truth  always  welcomes  the  light.  The  reason  why 
Jesus  had  met  with  so  little  response  was  that  men 
were  not  seeking  for  truth  but  for  the  confirmation  of 
their  own  ideas. 

The  events  touched  upon  in  this  narrative  reveal  the 
thought  which  filled  the  heart  of  Jesus  at  this  time.  He 
found  in  the  holy  city  a  strong  tendency  to  substitute 
the  formal  for  the  real  in  religious  experience.  His  in- 
dignant attack  upon  the  traffic  in  the  temple  was  an  as- 
sertion of  higher  religious  ideals.  At  that  time  as  to-day 
a  true  reverence  for  the  house  of  God  was  an  index  of 
the  quality  of  the  religious  life.  There  are  money- 
changers and  market  men  who  sometimes  need  expul- 
sion from  the  sanctuary  to-day.  Business  ability  is  an 
excellent  servant  of  religion  but  a  bad  master. 

The  keen  desire  of  Jesus  to  discover  and  encourage 
spiritual  values  is  likewise  exhibited  in  His  interview 
with  the  "teacher  of  Israel."  He  went  to  the  very  heart 
of  religion  in  a  sentence.  No  one  can  be  counted  as  a 
real  member  of  God's  kingdom  who  has  not  begun  to 
direct  his  life  from  the  standpoint  of  God.  It  is  nat- 
ural for  a  human  being  to  think  of  his  own  interests. 
Partnership  with  God  implies  that  he  thinks  also  of 


Chapter  8.     From  Samaria  to  Galilee  29 

God's  interests.  This  is  possible  for  any  man,  but  it  is 
not  natural.  It  can  only  be  established  by  the  accept- 
ance, unconscious  or  definite,  yet  always  deliberate,  of  a 
relationship  with  God  which  makes  His  will  the  arbiter 
of  our  own.  But  this  is  such  a  change  from  self-will 
that  it  amounts  to  a  complete  reorganization  of  one's 
character.  He  who  experiences  it  has  been  ''born  anew" 
into  submissive  fellowship  with  God. 


Chapter  8.— The  Journey  through  Sanaria  to  Galilee. 

Jo.  3  :  22—4 :  42. 

How  long  Jesus  remained  in  Judea  cannot  be  exactly 
determined;  the  data  are  very  obscure.  The  fourth 
Gospel  implies  that  He  withdrew  to  Galilee  because  of 
the  distrust  and  jealousy  of  the  Pharisees.  They  could 
not  agree  with  Him  and  strongly  objected  to  His  grow- 
ing influence  with  the  people  among  whom  He  found 
in  the  aggregate  many  followers.  Even  the  disciples  of 
John  the  Baptist  had  some  twinges  of  jealousy  when 
they  noted  that  Jesus  was  oversliiidowing  their  beloved 
master.  But  John  himself  was  quick  to  declare  that  he 
was  the  sponsor  and  friend  of  Jesus  and  that  his 
own  obscuration  was  inevitable.  A  remarkable  declara- 
tion even  for  one  so  high-minded  and  clear  of  vision  as 
John !  The  Baptist's  message  and  methods  were  at  the 
spiritual  level  of  his  age.  It  responded  to  his  call  for 
repentance  and  consecration;  but  was  confused  by  that 
of  Jesus,  partly  because  of  its  simplicity.  The  Judeans 
in  particular  were  unprepared  to  receive  a  conception  of 
religion  which  minimized  its  forms. 

It  became  clear,  therefore,  to  Jesus  that  no  far-reach- 
ing results  were  to  be  attained  in  Judea.  Galilee  of- 
fered a  better  opportunity.     Its  people  were  less  con- 


30  The  Life  of  Christ 

servative,  more  open  to  conviction.    Among  them  Jesus 
might  be  able  to  find  real  disciples. 

To  reach  His  chosen  home  at  Capemanm  He  would 
naturally  pass  through  Samaria.  This  rich  province 
was  no  longer  alien  territory  nor  exclusively  inhabited 
by  Samaritans,  but  there  was  no  friendliness  nor  even 
tolerance  between  men  of  Samaritan  origin  and  Jews. 
The  little  company  could  walk  along  unmolested,  the 
disciples  could  buy  food  and  probably  shelter,  but  their 
one  purpose  would  be  to  pass  through  to  Galilee.  The 
mutual  hatred  of  the  two  peoples  did  not  lessen  with 
time. 

^  This  bitter  prejudice  originated  several  centuries  ear- 
lier. The  Jews  of  Ezra's  time  regarded  the  Samari- 
tans as  a  mongrel  race  and  refused  to  permit  them  to 
participate  in  worship  or  to  intermarry  with  Judeans. 
Nehemiah  expelled  from  Judea  a  priest  of  high  rank 
who  defied  these  rules.  The  young  priest  inaugurated 
on  Mount  Gerizim  a  rival  sanctuary  and  ritual,  to  which 
the  Samaritans  became  loyal.  Curiously,  while  the  scope 
of  a  Jewish  ritual  and  the  contents  of  its  Scripture 
broadened,  that  of  Samaria  remained  unaltered.  This 
conservatism  became  finally  a  matter  of  pride  with  the 
Samaritans.  The  two  similar  yet  rival  cults  fostered 
a  jealousy  which  increased  with  every  decade.  The 
strong  control  of  the  Eomans  prevented  national  out- 
breaks or  reprisals,  but  each  people  disliked  and  mis- 
trusted the  other. 

It  was  characteristic  of  Jesus  to  have  no  share  in  this 
national  prejudice.  He,  more  than  any  other  in  his 
day,  could  judge  men  and  women  for  themselves  with- 
out prejudice.  He  was  thus  able  to  put  Himself  in 
their  place  and  to  reach  their  hearts.  Doubtless  there 
were  many  interesting  experiences  during  the  journey, 
but  one  only  is  related.  The  disciples  of  Jesus  would 
have  thought  it  a  waste  of  the  Master's  time  or  worse, 
but  to  Him  it  was  an  inspiring  opportunity. 

The  group  of  travelers  had  paused  at  a  well-known 
landmark  where  the  great  road  which  they  had  been 


Cha-pter  8.     From  Samaria  to  Galilee 


31 


traveling  forked  in  two  directions,  one  branch  turning 
westward  to  Shechem,  the  other  continuing  northward 
past  tlie  neighboring  village  of  Askar,  which  is  generally 
identified  with  the  Sychar  of  the  Gospel.     These  two 


Shechem  in  Sanir^^ria,  near  Jacob's  Well. 

From  a  photograph. 

centers  of  population  were  conveniently  near.  Appar- 
ently Jesus  wished  to  avoid  Shechem  and  Sebaste  and 
purposed  to  continue  northward.  Jacob's  well  made  a 
convenient  and  congenial  resting-place  for  Him,  while 
the  disciples  went  in  search  of  food,  probably  to  the 
city. 

To  this  ancient  well  a  Samaritan  woman  came  to 
draw  water  for  her  household.  Surprise  has  often  been 
expressed  that  any  one  should  come  from  either 
Shechem  or  Askar  to  this  well,  passing  necessarily  more 
abundant  supplies  on  the  way.  The  fact,  however,  that  it 
was  the  well  dug  by  Jacob  was  enough  to  endear  it  to 
the  people  and  to  give  its  water  a  peculiar  value.  An 
Oriental  will  always  ignore  convenience  in  favor  of 
custom. 

Jesus  asked  the  woman  for  a  drink  of  water.  Ac- 
customed to  Jewish  disdain,  she  wondered  that  the 
Rabbi  was  willing  to  accept  a  courtesy  from  her.  The 
opportunity  to  give  her  a  glimpse  of  nobler  aims  and 
motives  Jesus  seized.  "Little  do  you  know  who  I  am, 
woman,  or  you  would  be  asking  a  boon  from  me,  not 
water  for  quenching  a  passing  thirst,  but  living  water.'' 
**But  why  should  one  care  for  better  water  than  that 


32  The   Life    of    Christ 

which  our  forefather  Jacob  secured?"  "That  which  I 
can  give  is  better  than  this  water/'  said  Jesus,  "because 
it  does  away  with  thirst  and  is  always  at  hand."  She 
naturally  did  not  comprehend  the  meaning  of  Jesus,  so 
that  He  took  the  quickest  way  of  getting  at  her  spiritual 
need  by  referring  to  her  social  relations.  His  remark- 
able insight  convinced  her  that  Jesus  was  a  prophet.  At 
once  she  pressed  Him  to  solve  the  standing  problem  of 
Samaritan  religion.  Probably  she  really  wished  to  de- 
termine whether  He  could  be  of  any  help  to  her  race. 
The  never-ended  dispute  between  the  tw^o  peoples  re- 
lated to  the  proper  place  of  worship,  the  Samaritans 
claiming  that  Mount  Gerizim  was  a  more  ancient  sanc- 
tuary than  Jerusalem.  It  was  certainly  the  natural 
center  of  Palestine. 

Her  query  gave  occasion  to  one  of  the  noblest  utter- 
ances ever  expressed,  placing  religion  "beyond  every 
geographical  limit"  and  granting  "the  charter  of  uni- 
versal worship."  God  welcomes  as  His  worshipers 
those  who  intelligently  and  sincerely  yield  their  wills  to 
His,  w^herever  they  may  live  or  however  they  are  born. 
He  needs  no  temple,  neither  do  those  who  worship  Him. 

Naturally  the  woman  was  overwhelmed  and  bewil- 
dered. She  appealed  to  the  final  arbiter,  the  expected 
Messiah.  Her  conviction  that  Jesus  was  the  Messiah 
was  really  based  on  the  fact  which  she  could  grasp  that 
He  seemed  to  know  her  through  and  through.  It  was 
enough,  however,  to  send  her  flying  homeward  to  find 
her  neighbors  and  bring  them  to  Jesus. 

Before  she  departed  the  disciples  returned.  Shocked 
as  they  were  at  finding  Jesus  talking  with  a  woman,  and 
a  Samaritan  at  that,  they  did  not  venture  to  question 
Him.  They  pressed  Him  to  take  food,  but  His  heart 
was  too  full  of  joy.  His  reply  to  the  woman's  question 
gave  a  range  to  His  thought  and  a  sense  of  His  oppor- 
tunity which  thrilled  His  whole  being.  He  could  only 
bid  them  look  out  upon  the  spiritual  harvest  field  which 
God  had  prepared  His  people  to  reap.  The  approaching 
Samaritans  were  but  a  sugcrestion  of  the  w^aiting  world 


Chapter  8.    From  Samaria  to  Galilee  33 

It  was  easier  for  the  disciples  to  plan  for  the  con- 
version of  the  greater  world  lying  at  a  distance  than  of 
this  foreign  nation  at  their  doors,  to  forget  their  antipa- 
thy to  other  and  less  well-known  nations  than  to  extend 
a  hearty  friendship  to  the  hated  Samaritans.  Jesns  by 
His  example  and  by  His  enthusiasm  taught  a  lesson 
which  will  never  be  out  of  date.  The  true  follower  of 
Jesus  will  do  his  missionary  work  as  he  goes  along,  and 
with  the  clear-cut  purpose  of  evangelizing  the  whole 
world. 

The  simple  resting  at  a  well  gave  occasion  for  another 
significant  declaration.  Formalism  in  religion  has  a 
value,  but  a  very  subordinate  one.  Good  religious 
habits  helj)  us,  but  after  all  are  only  a  convenience.  We 
cannot  worship  God  in  spirit  and  in  truth  by  merely 
doing  outward  acts.  If  we  could,  worship  would  be 
much  easier  than  it  now  is.  The  wonderful  privilege 
and  solemn  responsibility  of  true  spiritual  worship  lies 
in  the  fact  that  it  brings  the  individual  soul  into  the 
immediate  presence  of  God  and  compels  it  to  be  per- 
fectly honest  before  Him.  This  leads  to  penitence, 
submission,  trust,  and  to  right  views  of  truth  and  duty. 
Through  it  the  human  and  the  divine  enter  into  fel- 
lowship, and  the  human  goes  forth  into  the  battle  of 
life,  strong  in  the  help  which  God  gives.  Such  worship 
is  the  highest  act  of  which  man  is  capable. 


34  The  Life  of  Christ 

Chapter  9.— Jesus  in  the  Synagogue  at  Nazareth. 

Mt.  4 :  12-17 ;  Lu.  3 :  19,  20 ;  4 :  14-30 ;  Jo.  4 :  43-54. 

When  Jesus  reached  Galilee  He  was  once  more  in  His 
real  homeland,  which  promised  to  Him  not  only  the 
seclusion  which  He  apparently  desired  for  a  time,  but 
the  relative  obscurity  which  a  prophet's  own  country 
proverbially  affords.  The  people  of  Galilee  were  not 
likely  to  overrate  one  who  was  everywhere  known  as  a 
citizen  of  Nazareth.  Because  of  the  deeds  which  many 
of  them  had  witnessed,  they  were  disposed,  on  the  other 
hand,  to  give  candid  and  friendly  consideration  to  His 
claims. 

That  He  had  met  with  discouraging  results  from  the 
ministry  in  Judea  argued  nothing  regarding  the  future. 
Judea  and  Galilee  were  in  many  respects  as  distinct  as 
England  and  the  United  States.  They  had  much  in 
common,  but  differed  widely.  The  Galileans  were  more 
enterprising,  more  responsive  to  that  which  was  fresh 
and  new,  less  dominated  by  the  hierarchy.  King  Herod 
was  keen  to  protect  his  political  interests,  but  was  in- 
different toward  technical  questions  of  religion,  and  slow 
to  lend  himself  to  Pharisaic  plottings.  The  Sanhedrin 
could  act  only  under  his  authority.  All  the  conditions 
in  Galilee  favored  an  unhampered  and  straightforward 
appeal  to  the  people. 

Students  of  the  active  life  of  Jesus  are  puzzled  to  de- 
termine the  actual  sequence  of  events  at  the  very  begin- 
ning of  the  Galilean  ministry,  prior  to  the  call  of  the 
four  disciples  at  Capernaum.  The  fourth  Gospel  seems 
to  ascribe  to  this  period  the  incident  of  the  healing  of 
the  nobleman's  son,  while  the  Gospel  according  to  Luke 
inserts  a  visit  to  Nazareth. 

That  Jesus  adopted  Capernaum  as  His  home  in  place 
of  Nazareth  is  fully  attested.  The  fourth  Gospel  sug- 
gests (2:12)  that  this  choice  was  made  before  Jesus 
went  up  to  Jerusalem  for  the  first  passover.  In  any 
case  the  decisive  reasons  for  the  change  were  the  size. 


Chapter  9.     Jesus  at  Nazareth  35 

natural  importance  and  convenient  location  of  Ca- 
pernaum. It  was  much  better  suited  to  His  needs  as  a 
headquarters. 

If  Jesus  made  two  visits  to  Nazareth  and  twice  healed 
a  young  lad  who  was  very  dear  to  a  military  officer  at 
Capernaum,  then  beyond  question  these  two  incidents 
belong  to  the  early  portion  of  His  stay  in  Galilee.  So 
thoroughly  do  the  narratives  of  Matthew  (ch.  8)  and 
Luke  (ch.  7)  of  the  healing  of  the  centurion's  servant 
differ  in  detail  from  that  of  John  concerning  th3  heal- 
ing of  the  son  of  the  nobleman  that  they  appear  to  refer 
to  distinct  occurrences.  Eegarding  two  visits  to  Naz- 
areth there  is  much  less  assurance.  There  can  be  no 
doubt  that  Jesus  went  to  Nazareth  later  on  in  His  min- 
istry, as  attested  by  Matthew  13  and  Mark  6.  But  many 
scholars,  including  such  judicious  interpreters  as  Bruce 
and  Ehees,  are  inclined  to  think  that  Luke  inserted  the 
story  of  the  visit  to  Nazareth  at  the  beginning  of  his 
description  of  the  active  ministry  in  Galilee,  not  because 
it  belonged  there  historically,  but  because  it  fitted 
in  illustratively,  giving  an  admirable  exhibition 
of  the  method  of  Jesus  in  His  public  synagogue  minis- 
try and  of  the  deep  impression  which  He  everywhere 
made. 

Each  episode  is  less  an  account  of  historical  fact  than 
the  exhibit  of  a  personality.  They  were  "signs"  indeed 
of  the  depth  and  sweetness  of  the  heart  of  Jesus,  and  of 
His  power  over  men.  Rulers  and  people  alike  submitted 
to  His  spell,  when  in  His  presence.  They  wondered  at 
His  unselfish  goodness. 

The  healing  of  the  son  of  the  royal  officer  of  Caper- 
naum revealed  more  than  the  power  which  Jesus  could 
wield;  it  showed  His  anxiety  to  get  at  a  man's  inmost 
nature.  He  avoided  publicity  or  any  spectacular  dis- 
play or  even  personal  recognition.  His  one  desire  was 
to  awaken  a  belief  in  the  power  and  goodness  of  God. 
When  once  convinced  that  the  officer  was  docile  and 
trustful,  throwing  himiself  on  God's  mercy,  Jeeug 
granted  his  prayer. 


36  The  Life  of  Christ 

The  visit  to  the  synagogue  was,  no  doubt,  like  many 
a  visit  before  and  after  it.  The  synagogue  was  an 
agency  providentially  made  ready  to  His  hand,  ideal  for 
His  purposes.  It  originated  centuries  away  during  the 
Babylonian  exile,  when  the  Jewish  captives,  unable  to 
sacrifice  at  the  temple,  formed  the  custom  of  assem- 
bling together  regularly  for  the  reading  and  interpreta^ 
tion  of  Scripture  and  for  related  religious  exercises. 
Thus  quickly  grew  up  a  patriotic  and  religious  institu- 
tion of  great  significance,  a  distinct  contribution  to  the 
permanence,  unity  and  intelligence  of  Judaism.  The 
synagogue  became  the  working  center  of  Jewish  village 
life.  The  re-establishment  of  the  temple  only  increased 
its  usefulness.  It  was  meeting  house,  school  and  forum 
all  in  one.  It  fostered  intelligence,  upheld  religion, 
and  furnished  a  democratic  rallying  place.  The  83rQa- 
gogue  was  controlled  by  the  community  in  which  it  was 
placed,  was  frequented  by  all  but  the  outcast  popula- 
tion, and  really  afforded  a  free  and  fair  platform  for 
one  who  had  a  message  for  the  people  to  which  they 
were  willing  to  listen.  During  the  first  half  of  the  min- 
istry of  Jesus  He  was  able  to  make  effective  use  of  the 
synagogues,  thus  appealing  squarely  to  the  people. 

Luke's  story  of  the  day  which  Jesus  spent  at  Nazareth 
is  noteworthy  alike  for  its  interesting  details  of  a  syna- 
gogue service,  for  its  charm  as  a  narrative  of  His  active 
life,  and  for  its  skilful  sketch  of  the  gracious  personality 
of  Jesus.  It  takes  high  rank  in  a  Gospel  which  in- 
cludes many  passages  of  unusual  beauty  and  impres- 
siveness.  The  reader  is  invited  to  realize  the  power  of 
the  appeal  which  Jesus  made  to  men  in  His  synagogue 
preaching.  The  fact  that  it  was  at  His  boyhood  home 
heightens  the  effect.  Under  ordinary  circumstances 
this  would  be  an  advantage,  but  He  found  it  otherwise. 
His  old  neighbors  were  prejudiced  against  Him,  the  son 
of  their  carpenter.  But  prejudiced  or  not,  they  listened 
to  Him  with  beating  hearts. 

Invited  to  speak  in  the  synagogue  Jesus  made  an  une- 
quivocal declaration  of  His  Messiahship,  using  the  pas- 


Chapter  9.    Jesus  at  Nazareth 


37 


sage  in  Isaiah  61  which  every  auditor  would  interpret 
Messianically.  His  audience  felt  the  spell  of  His  per- 
sonality, but  betrayed  two  dominant  emotions,  a  sense 
of  His  presumption  and  a 
desire  to  see  some  wonders. 
Of  a  willingness  to  freely  ac- 
cept Him  on  His  prolfered 
basis  they  showed  no  trace. 
And  when  He  reminded 
them  that  God's  grace  and 
power  were  not  bestowed  on 
men  because  of  their  birth, 
but  only  as  they  gave  occa- 
sion for  their  manifestation 
to  men,  the  angry  villagers 
would  have  thrust  Him  over 
the  cliff. 

There  is  a  tragic  element 
in  this  incident  which  finds 
a  parallel  in  everyday  life. 
The  people  of  Nazareth 
were  their  own  worst  ene- 
mies. They  might  have  been  the  closest  allies  of  Jesus, 
often  welcoming  Him  to  their  midst.  They  might  have 
stood  next  to  the  Twelve  in  His  affection  and  in  His  un- 
reserved revelation  of  Himself.  They  excluded  them- 
selves from  this  supremely  great  and  blessed  privilege 
by  unreasoning  prejudice  and  stubborn  unwillingness  to 
yield  to  the  force  of  truth. 

No  folly  is  so  great  or  so  far-reaching  in  its  conse- 
quences as  a  stubborn  refusal  to  face  religious  facts.  Aa 
well  might  one  seek  to  avoid  an  avalanche  by  preventing 
himself  from  hearing  the  roar  of  its  descent.  He  who 
takes  the  attitude  of  the  men  of  Nazareth  deliberately 
dwarfs  his  life,  decreases  his  power,  and  dishonors  his 
personality, 


Precipice  near  Nazareth. 

Four  places  near  Nazareth  are  point- 
ed out  as  the  Mount  of  Precipitation. 
The  rock  in  the  picture  is  nearest  the 
city  and  is  probably  the  correct  one. 


38  The  Life  of  Christ 

Chapter  10.— The  Call  of  the  Four. 

Mt.  4 :  13-16 ;  Mk.  1 :  16-45 ;  Lu.  5 : 1-11. 

Capernaum  on  the  Galilean  lake  was  a  natural  and 
for  many  reasons  a  strategic  center  for  the  activity  which 
Jesus  planned  to  begin.  With  a  large  population, 
drawn  from  every  quarter  by  the  opportunities  for  trade, 
it  was  flanked  in  each  direction  by  an  almost  uninter- 
rupted series  of  towns  and  villages  which  nearly  encir- 
cled the  lake.  A  constant  trafiic  was  carried  on  with 
other  parts  of  the  country  over  the  great  highways  which 
centered  at  Capernaum  or  passed  through  it.  Unlike 
such  cities  as  the  Csesareas  it  was  thronged  with  Jews 
who  made  it  their  home.  Jesus  had  right  at  hand  all 
Galilee,  probably  all  Palestine,  in  miniature.  Here  He 
began  His  work  and  to  it  as  His  home  He  repeatedly 
returned. 


i:f>*V*\  *'>X'^'Si*r;?'^- 


/ 


The  Shore  at  Khan  ninyeh. 

The  weight  o!  opinion  favors  Khan  Minyeh  as    the  probable   site  of  Capernaum, 
although  many  locate  it  two  and  a  half  miles  north  of  Tell  Hum. 

(Cut  from  "  Lecper  photographs,"  copyright,  1902.       Courtesy  of  Hammond  Publishing  Co., 
Milwaukee.) 

The  exact  site  of  this  city,  so  closely  associated  with 
the  Master's  life,  cannot  be  known  to-day  with  absolute 
assurance.  It  was  on  the  northwestern  shore  of  the  lake 
at  a  point  which  favored  both  the  active  trade  by  land 
and   the   fishing   industry   on  its   teeming  waters.     It 


Chapter  10.     The  Call  of  the  Four  39 

was  a  useful  and  usable  location  for  carrying  out  the 
plans  of  Jesus.  In  the  Gospel  of  Matthew  our  attention 
is  called  to  a  striking  coincidence.  By  the  settlement  of 
Jesus  at  Capernaum  the  hope  of  Isaiah  was  given  a  no- 
table fulfilment.  The  region  which  once  sat  in  despair- 
ing gloom  was  now  to  be  illumined  by  Him  who  was  the 
Light  of  life. 

Reaching  Capernaum  again,  Jesus  at  once  bethought 
Himself  of  those  companions  who  had  given  Him  their 
fealty  on  the  banks  of  the  Jordan  and  had  shown  in 
full  measure  their  reliability  and  intelligence.  They 
had  apparently  returned  to  their  homes  and  wonted 
round  of  duties,  awaiting,  perhaps,  the  beginning  of 
His  ministry  in  their  neighborhood.  The  quickness 
with  which  they  understood  and  accepted  His  call  to 
permanent  discipleship  with  all  that  it  implied  in  those 
days  is  an  indication  tliat  they  were  not  wholly  taken 
by  surprise.  On  the  other  hand,  it  would  be  surprising, 
for  even  such  a  remarkable  judge  of  character  as  Jesus, 
to  summon  in  quick  succession  four  men,  on  whom  His 
glance  had  barely  rested,  to  a  position  of  intimacy  and 
far-reaching  influence.  The  story  of  the  fourth  Gospel 
is  quite  essential  to  the  probability  of  the  other  nar- 
ratives. 

The  story  of  Luke  is  supplemental  to  that  of  Matthew 
and  Mark.  It  implies  that  He  had  begun  the  work  of 
preaching  and  healing  in  the  city  and  was  already 
thronged  by  an  eager  multitude,  when  He  drew  near  His 
former  followers.  After  making  use  of  Peter's  boat  as 
a  pulpit.  He  bade  His  host  resume  his  accustomed 
employment.  Peter  had  been  hard  at  work  all  night  to 
no  purpose,  but  he  willingly  responded  to  the  suggestion 
of  his  beloved  leader.  With  Jesus  as  a  partner  the 
catch  of  fish  was  astounding.  Both  Peter  and  his  help- 
ers were  deeply  stirred.  They  saw  beyond  the  mere 
yield  of  fish.  They  felt  that  Jesus  had  more  than  a 
passing  purpose  in  this  gracious  act.  It  was  an  acted 
parable  of  resourcefulness  and  invitation.  Peter  could 
not  but  declare  himself  unworthy  of  such  a  leader;  yet 


40  The  Life  of  Christ 

with  unreserving  and  instant  loyalty  he  and  his  friends 
accepted  the  definite  words  of  invitation,  which  were 
also  a  promise  of  larger  servieeableness. 

Of  the  busy,  successful  life  that  ensued  the  Gospel  of 
Mark  gives  us  a  vivid  glimpse.  It  bears  testimony  to 
the  multitudes  who  were  attracted  by  the  words  and 
deeds  of  the  new  Teacher.  They  met  Him  everywhere 
— ^by  the  shore  of  the  lake,  at  His  home,  in  the  syna- 
gogue. They  followed  Him  up,  eager  to  listen  to  His 
stirring  message  about  the  heavenly  kingdom  and  to  see 
His  gracious  deeds.  Upon  these  throngs  He  made  a  tre- 
mendous impression.  No  religious  leader  whom  they 
had  known  had  been  like  Jesus.  Instead  of  repeating 
the  opinions  of  the  learned  interpreters  of  Judaism,  as 
the  scribes  were  wont  to  do,  Jesus  actually  declared  in  a 
straightforward  way  His  own  views  of  truth  and  ap- 
pealed for  confirmation  to  their  own  spiritual  Judg- 
ments. He  dared  to  assert  His  independence  and  to 
assume  authority  for  Himself.  It  was  revolutionary, 
but  attractive. 

When  He  not  only  taught  them  in  words  which  made 
a  strong  and  direct  appeal  to  their  spiritual  selves,  but 
demonstrated  His  power  over  the  various  forms  of 
bodily  or  mental  disease  current  among  the  people,  their 
enthusiasm  knew  no  bounds.  The  whole  city  was 
stirred.  Its  citizens  vied  in  expressing  their  joy  at  His 
welcome  presence  among  them,  and  in  spreading  the 
news  far  and  wide.  The  experiences  of  one  Sabbath  day 
in  the  city  illustrate  the  pressure  upon  Him  from  all 
sides,  partly  because  of  need,  partly  because  of  curiosity. 

The  people  of  Capernaum  would  have  gladly  kept 
Him  in  their  midst,  but  He  had  broader  plans.  His 
brief  stay  had  impressed  His  personality  and  His  mes- 
sage upon  them.  Other  communities  needed  Him  more. 
So  despite  their  entreaties  He  departed  to  make  a  tour 
of  the  Galilean  villages.  Everywhere  the  synagogues 
were  open  to  Him,  and  His  words  and  deeds  produced 
the  same  mingled  effect  of  awe  and  enthusiasm.  The 
throngs  increased  in  size  and  pertinacity,  until  it  became 


Chapter  10.     The  Call  of  the  Four  41 

almost  impossible  for  Jesus  to  continue  His  work  in  the 
towns. 

The  narrative  of  Mark  gives  us  two  characteristic 
facts  about  Jesus.  In  the  first  place  He  had  to  go  away 
continually  by  Himself  to  commune  in  prayer  with  God. 
No  one  was  ever  so  dependent  on  God  as  Jesus.  He 
was  never  too  busy  or  too  weary  to  find  time  for  prayer. 
It  was  the  source  of  His  wonderful  confidence,  balance 
and  insight.  Is  it  wrong  to  suppose  that  even  He 
sought  to  be  strengthened  against  the  temptations  of 
great  popularity  ?  Again  He  adopted  from  the  outset  a 
policy  of  reserve  and  silence  regarding  His  miracles, 
avoiding  as  far  as  feasible  all  notoriety.  The  disobedi- 
ence of  the  grateful  and  thoughtless  leper,  who  had  been 
healed  of  his  repulsive  malady,  only  drove  Jesus  away 
from  the  haunts  of  men.  He  healed  men  because  of 
their  need,  not  to  exhibit  His  power.  He  was  anxious 
to  make  no  other  impression  than  a  spiritual  one. 

There  is  an  instructive  contrast  between  the  numbers 
who  seemed  to  desire  to  see  Jesus  and  the  few  whom  He 
could  make  into  loyal  and  efficient  disciples.  The 
crowds  had  after  all  a  selfish  purpose.  They  were 
curious  to  see  the  strange  Teacher  or  desirous  of  some 
sort  of  advantage  for  themselves.  They  readily  melted 
away  and  could  not  be  depended  upon.  There  was  little 
or  no  response  to  a  fine  and  true  religious  leadership, 
such  as  made  Peter,  Andrew,  James  and  John  into  po- 
tential apostles.  These  four  far  outweighed  in  real  im- 
portance to  Jesus  the  hundreds  or  thousands  who  made 
up  the  crowded  assemblies  which  seemed  so  anxious  to 
get  near  Him.  Perfunctory,  unreliable,  nominal  al- 
legiance to  Christ  is  the  greatest  weakness  of  the  Chris- 
tian church  to-day.  Those  whom  He  uses  in  His  ex- 
alted service  and  favors  with  intimacy  are  the  few  who 
deliberately  but  gladly  make  personal  response  to  His 
call. 


42  The  Life  of  Chrisi 

Chapter  11.— The  Beginning  of  Pharisaic   Opposition   in 
Galilee. 

Mk.  2 :  1-22. 

The  early  days  of  the  Galilean  ministry  may  well 
have  been  days  of  almost  unalloyed  delight  to  Jesus. 
He  had  free  scope  for  His  work  of  preaching  and  heal- 
ing; great  numbers  were  eager  to  be  near  Him.  He 
suffered  only  because  of  the  thoughtlessness  of  those 
who  were  His  grateful  and  friendly  followers.  Under 
such  conditions  He  would  not  spare  Himself.  Sheer 
bodily  collapse  was  all  that  would  bring  Him  to  a  pause 
in  His  gracious  work  of  friendly  appeal. 

Naturally,  with  His  outspoken  ideas  concerning  the 
kingdom  that  ought  to  be,  this  idyllic  situation  could 
not  long  continue.  He  had  to  deal  with  more  than  an 
impressionable  and  ready  populace.  These  were  accus- 
tomed to  be  guided  in  their  religious  ideas  by  the  scribes 
and  honored  members  of  the  Pharisaic  party,  whose 
views  were  diametrically  opposed  to  those  which  Jesus 
held.  Their  expected  kingdom  was  a  national  affair, 
membership  in  it  being  gained  by  birth  or  adoption 
into  Judaism;  His  was  a  universal  brotherhood  of  serv- 
ice with  moral  and  spiritual  conditions  only.  They 
regarded  religion  as  best  safeguarded  by  a  strict  system 
of  rules  for  daily  life;  He  aimed  to  secure  holiness  by 
inculcating  true  standards  and  motives  and  desires. 
They  were  scrupulous  about  the  appearance  of  things; 
He  about  their  reality.  Necessarily  His  words  aroused 
questionings  and  disputes ;  His  deeds  were  yet  more  dis- 
quieting. 

The  rapid  succession  of  His  deeds  of  healing  aroused 
a  popular  furor.  Naturally  they  likewise  gave  Him 
standing  as  a  religious  authority,  although  their  value 
was  not,  perhaps,  as  an  attestation  of  His  words  so 
much  as  an  exhibit  of  His  personality.  Judging  less 
from  the  meager  detail  of  the  narratives  than  from  the 
uniform  habit  of  His  life,  we  may  declare  with,  confi- 
dence that  Jesus  continually  emphasized  the  healings  as 


Chapter  11.     Beginnings  of  Opposition  43 

a  manifestation  of  the  love  and  goodness  of  God,  who 
was  helping  human-kind  through  Him.  They  were  not 
personal  triumphs  of  power  but  divine  acts  of  grace. 
In  any  case,  however,  these  deeds  gave  authority  to  Hia 
declarations,  and  made  Him  a  public  rival  of  the  Phar- 
isaic party  as  a  director  of  the  public  conscience. 

The  Gospel  of  Mark  with  dramatic  skill  introduces  us 
to  this  second  inevitable  stage  of  the  active  ministry. 
After  making  clear  the  tremendous  popularity  of  Jesus 
it  groups  together  in  the  second  chapter  a  series  of  inci- 
dents which  exhibit  the  growing  irritation  of  the  re- 
ligious leaders  of  Judaism  and  its  varied  causes.  These 
did  not  probably  happen  in  immediate  succession.  Their 
grouping  emphasizes  the  importance  of  the  fact  that  the 
words  and  deeds  of  Jesus  brought  Him  very  quickly  into 
open  conflict  with  the  leaders. 

Mark's  Gospel  tells  us  that  Jesus  had  come  back  to 
Capernaum  after  a  busy  tour  of  the  villages  of  Galilee. 
So  much  interest  had  He  aroused  that,  according  to 
Luke,  the  Pharisees,  alert  to  any  religious  movement, 
had  flocked  from  every  direction,  even  from  Judea,  to 
see  and  hear  Him.  Naturally  their  mood  was  critical 
rather  than  receptive,  for  He  was  not  of  their  accus- 
tomed kind.  Four  sorts  of  proof  of  this  were  soon 
forthcoming. 

The  first  came  unexpectedly  during  a  crowded  service 
at  His  unpretentious  abode  in  Capernaum.  He  was 
earnestly  engaged  in  preaching  to  a  throng  which 
blocked  every  ingress,  when  four  resolute  men  arrived 
with  a  paralytic  to  whom  they  had  evidently  promised  a 
successful  interview  with  the  Master.  Unable  to  get  the 
patient  through  the  crowd,  and  doubtless  aware  by  ex- 
perience that  those  who  postponed  seeing  Him  some- 
times lost  their  golden  opportunity,  the  four  friends 
opened  the  roof  and  lowered  the  paral3i;ic  to  the  floor  in 
front  of  Jesus.  This  unusual  act  exhibited  their  ear- 
nestness and  confidence,  always  irresistible  qualities 
with  Jesus.  With  a  touch  of  tenderness  He  told  the 
cripple  that  he  might  start  his  life  anew  on  a  nobler 


44 


The  Life  of  Christ 


Outside  Stairs  to  the  Roof. 


basis.  His  declaration  was  technically  blasphemous  to 
a  religious  thinker  of  the  day,  but  only  when  taken  with 
blind  literalness.  However,  Jesus  accepted  their  chal- 
lenge and  again 
demonstrated  that 
God  had  given  Him 
the  right  to  assert  a 
religious  independ- 
ence. 

The  second  bit  of 
evidence  was  less 
perplexing.  Jesus 
ignored  their  social 
conventions.  By  com- 
mon consent  and,  in 
the  main,  for  ex- 
cellent reasons,  the 
Jewish  collectors  of  taxes  were  held  in  great  abhorrence. 
For  a  Pharisee  to  hold  converse  with  one  of  them  would 
expose  him  to  severe  penalties,  if  not  to  excommunica- 
tion. The  "publicans^'  referred  to  in  the  New  Testa- 
ment were  the  Jews  who  were  willing  to  serve  as  direct 
gatherers  of  the  revenues  from  the  people.  They  were 
generally  extortionate,  unpatriotic  and  irreligious. 
One  man  classed  as  a  publican  Jesus  summoned  to  disci- 
pleship.  Matthew  had,  no  doubt,  listened  to  Jesus 
more  than  once,  and  was  ready  to  follow  Him  if  given  a 
chance.  He  was  an  exceptional  man,  and  may  have 
merely  been  a  collector  of  business  imposts,  a  species  of 
tax  less  odious  to  the  Jews  than  those  levied  directly. 
In  any  case  Jesus  saw  His  possibilities  and  invited  him 
to  become  an  associate.  It  was  an  extremely  unphari- 
saic  act,  but  one  which  spoke  volumes  concerning  the 
rans^e  of  the  sympathies  of  Jesus. 

This  testimony  He  enforced  by  accepting  His  new 
disciple's  invitation  to  a  feast.  It  may  have  been  a 
testimonial  of  gratitude;  for  Matthew  it  was  an  act  of 
emancipation  for  his  circle  of  friends.  That  publicans 
and  sinners  were  fit  subjects  for  social  sympathy  and 


Chapter  11.     Beginnings  of  Opposition  45 

religious  uplift  was  a  revolutionary  idea  in  the  Judaism 
of  the  day.  They  were  religious  outcasts,  forbidden  the 
privileges  of  the  synagogue-;  made  to  feel  that  they  had 
forfeited  the  grace  of  God.  When  Jesus  deliberately 
called  one  of  them  as  an  intimate  disciple  and  sat  down 
at  a  friendly  banquet  with  many  more,  it  was  a  virtual 
declaration  on  His  part  that  He  would  preach  the  serv- 
ice of  God  to  every  human  being  capable  of  receiving 
His  messa-ge,  barred  by  no  conventions  or  scruples  which 
others  entertained.  His  answer  to  the  indignant  pro- 
test of  the  Pharisees  was  the  plea  th^t  as  a  preacher  of 
the  goodness  of  God  He  was  to  be  guided,  not  by  attrac- 
tiveness, but  by  need. 

The  fourth  proof  had  to  do  with  fasting.  The  Law 
prescribed  one  fast  each  year  on  the  great  Day  of  Atone- 
ment, but  the  strict  Pharisees  fasted  twice  a  week. 
John  and  his  disciples  sympathized  with  this  practice. 
Jesus  rather  ignored  the  custom  and  thereby  aroused 
unfavorable  comment.  His  defense  was  that  fasting 
truly  expresses  a  feeling  of  sadness,  and  is  incongruous 
in  case  of  joy.  His  message  was  one  of  hope.  It 
sought  forms  of  expression  which  fitted  its  freedom  and 
fulness  of  life.  Until  His  followers  had  reason  for 
sadness  there  was  no  sense  in  their  mourning. 
_  Jesus  hereby  declared  a  great  principle  of  religious 
life.  At  all  costs  it  must  be  real  and  genuine.  What- 
ever^ forms  it  takes  must  be  the  expression  of  actual 
sentiment.  Christianity  regulates  conduct,  not  by  rules 
and  forms  but  by  motives  based  on  principles.  In  so 
far  as  our  religious  life  is  mechanical  and  formal,  to 
that  degree  is  it  unreligious.  Good  habits  of  procedure 
are  of  untold  value,  but  a  meaningless  custom  cannot 
save  a  soul. 

Another  great  principle  was  involved  in  His  social 
intercourse  with  the  friends  of  Matthew.  The  Christian 
may  have  his  preferences  among  men,  he  mav  select  a 
few  for  his  intimate  associates :  he  is  hound,  however, 
to  reo-ard  the  whole  human  world  as  within  his  range 
of  helnful  service. 


46  The  Life  of  Christ 

Chapter  12.— The  Sabbath  Question. 

Mk.  2:23—3:6;  Jo.  5:1-18. 

Excited  as  the  Jewish  leaders  became  over  the  indif- 
ference of  Jesus  to  their  prejudices  or  customs,  they 
might  not  have  declared  enmity  against  Him  had  He 
not  ignored  one  of  the  dearest  conventions  of  their  sys- 
tem of  religion,  the  reverence  due  to  the  sanctity  of  the 
Sabbath  day.  That  He  denounced  the  popular  senti- 
ment as  a  spurious,  useless  reverence  unworthy  the 
name,  confusing  real  Sabbath  keeping  with  that  which 
was  but  a  mockery  of  it,  made  no  impression  on  these 
leaders  of  Judaism.  They  concluded  that  He  was  un- 
alterably hostile  to  all  that  they  considered  most  worth 
the  while,  or  else  criminally  careless  in  His  obedience; 
and  they  determined  to  put  an  end  to  His  influence. 

From  Jewish  writings  an  impressive  idea  is  conveyed 
of  the  minuteness  and  multiplicity  of  the  regulations 
through  which  the  scribes  sought  to  prevent  the  break- 
ing of  the  fourth  commandment.  By  a  careful  inter- 
pretation of  the  relevant  passages  in  the  Law  they  con- 
structed a  list  of  thirty-nine  acts  forbidden  on  the  Sab- 
bath. But  these  were  only  a  sort  of  foundation.  Each 
prohibited  action  served  as  a  type  for  an  endless  number 
of  other  acts  which  were  by  analogy  unlawful.  Eeaping 
and  threshing  were  regarded  as  forbidden  by  the  law, 
although  plucking  the  ears  of  standing  grain  was  not. 
After  long  debate  it  was  decided  that  plucking  the  ears 
and  rubbing  them  with  the  hands  to  get  out  the  grain 
was  a  sort  of  reaping  and  threshing,  and  hence  unper- 
missible  on  the  Sabbath.  Carrying  burdens  from  one 
abode  to  another  was  forbidden,  but  one  who  desired  for 
some  reason  to  have  freedom  of  action  on  the  Sabbath 
within  a  certain  area  could  make  it  constructively  his 
abode  by  depositin.s:  food,  before  the  Sabbath,  at  various 
points  within  it.  Such  subterfusres.  all  too  common,  re- 
vealed the  whole  structure  of  Sabbath  ledslation  to  be  a 
^'casuistical  labyrinth"  with  no  outlet  of  principle.  To 
those  who  were  religiously  minded  and  earnestly  set 


Chapter  12.     The  Sabhath  Question  47 

themselves  to  obey  the  Law,  it  was  a  grievous  yoke.  The 
Sabbath  day  became  a  time  of  anxiety  akin  to  torture, 
or  else  of  dull  and  lifeless  torpor.  Those  who  cared 
only  to  keep  it  technically  had  a  thousand  ways  of  evad- 
ing its  extreme  restraints. 

Jesus  recognized  and  honored  conscientiousness  even 
as  to  matters  in  themselves  trifling;  but  His  "faithful- 
ness in  that  which  is  least"  was  never  an  unreasoning 
fidelity  to  senseless  rules.  He  appealed  always  against 
such  customs  to  a  sanctified  common  sense,  pointing  out 
the  real  end  which  was  to  be  gained  by  the  original 
commandment  and  advising  action  which  most  directly 
would  achieve  it. 

With  the  two  instances  of  collision  with  Pharisaic 
ideas  regarding  the  Sabbath,  so  representative  in  char- 
acter and  important  in  their  teaching  that  each  s3rQoptic 
writer  included  them  at  this  stage  of  his  narrative  of  the 
active  ministry  of  Jesus,  we  may  include  the  incident  at 
the  pool  of  Bethesda  in  Jerusalem  as  related  in  John  5. 
Jesus  had  gone  to  Jerusalem  on  one  of  those  journeys  of 
which  Luke  13 :  22  gives  a  hint,  at  the  time  of  a  feast 
which  cannot  be  surely  identified.  It  probably  hap- 
pened not  long  before  or  after  the  incidents  in  Galilee. 

Passing  by  the  well-known  pool  Jesus  saw  a  helpless 
cripple,  whose  plight  aroused  His  pitying  sympathy. 
Encouraging  him  and  challenging  his  faith,  Jesus  com- 
manded the  man  to  walk  home  with  his  sleeping-mat, 
not  to  exhibit  his  strength  but  in  token  of  his  new- 
found freedom.  Charged  with  the  serious  offence  of 
Sabbath-breaking,  he  excused  himself  by  declaring  that 
the  one  who  healed  him  had  commanded  him  to  do  so. 
The  religious  leaders  then  had  a  valid  objection  to  Jesus 
which  they  pressed.  His  defense  that  God's  idea  of  a 
Sabbath  was  not  such  as  to  prevent  the  continuance  of 
His  active  Providence,  and  that  He  was  only  following 
the  Divine  example,  simply  aroused  their  fury.  They 
challenged  His  right  to  declare  God's  will  and  ways, 
thus  calling  forth  from  Jesus  a  noble  assertion  of  His 
faithful  yet  unique  harmony  with  the  purposes  of  God 


48 


The  Life  of  Christ 


and  the  abundant  witness  available  regarding  Himself. 
A  passing  incident  in  Galilee  gave  occasion  for 
another  notable  saying.  As  He  and  His  disciples  were 
walking  through  a  field  of  grain,  some  of  them  plucked 
a  few  ears  and  rubbed  out  the  grains  in  order  to  eat 


Reservoir  near  the  Church  of 
St.  Anne,  in  Jerusalem. 


Birket  Israel,  near  St.  Stephen's 
date,  Jerusalem. 


There  is  much  uncertainty  regarding  the  site  of  the  pool  of  Bethesda.  Some 
identify  it  with  the  deep  reservoir  near  the  church  of  St.  Anne;  others  connect  it 
with  "  Birket  Israel,"  both  of  which  are  shown  above.  Others  identify  it  with  the 
Virgin's  pool,  on  the  southern  slope  of  the  temple  mount,  near  the  brook  Kidron. 

them.  This  gathering  and  eating  was  not  in  itself  ob- 
jectionable, but,  taking  place  on  the  Sabbath,  it  was  re- 
garded as  a  sort  of  reaping  and  threshing,  and  hence 
unlawful.  Jesus  met  Pharisaic  criticism  by  an  ad 
hominem  argument.  He  cited  the  well-known  case  of 
David  and  the  customary  duty  of  the  priesthood  to  show 
that  Sabbatic  law  had  often  to  give  way  to  higher 
interests,  then  claiming  that  in  the  interest  of  man- 
kind He  was  truly  interpreting  and  using  the  Sabbath. 
The  cure  of  the  man  with  the  withered  hand  afforded 
another  striking  instance  of  the  complete  separation 
between  Jesus  and  the  religious  leaders  of  Judaism  on 
this  Sabbath  question.     The  latter  were  constantly  on 


Chapter  12.    The  Sabbath  Question  49 

the  watch  for  new  occasions  for  criticism.  The  incident 
illustrated  happily  the  scope  of  the  principle  of  human 
need  asserted  by  Jesus.  The  man  could  have  waited 
another  day  without  injury,  hence  his  case  afforded  a 
good  test.  The  throng  watched  Jesus  closely  to  see 
whether  He  would  deliberately  heal  the  man  on  the  holy 
day.  He  appealed  to  their  religious  common  sense,  a 
truly  novel  way  of  settling  religious  disputes  in  that 
day !  As  Ehees  remarks.  He  was  "for  His  generation  the 
great  discoverer  of  the  conscience"  and  the  champion 
of  its  dignity  against  traditional  practice.  "Would  you 
not  do,"  said  He,  "as  much  for  a  man  as  for  a  sheep  ?'' 
and  healed  the  man.  The  stubborn  antagonism  of  the 
Pharisees  was  stirred  to  madness  by  this  cool  defiance 
of  their  traditions.  They  lost  no  time  in  plotting  His 
destruction. 

With  the  Pharisaic  party  in  Galilee  actively  opposed 
to  Him  His  difficulties  were  greatly  increased.  They 
had  the  power  of  setting  the  public  mind  against  Him. 
They  would  undo  His  work  as  fast  as  He  could  develop 
it.  They  were  organized  while  He  stood  virtually 
alone.  The  people  still  thronged  to  hear  Him  and  be 
healed,  yet  their  loyalty  was  not  to  be  relied  upon.  In 
order  to  make  His  efforts  count  for  the  utmost  and  to 
secure  at  least  a  few  who  would  really  understand  Him, 
He  found  it  necessary  to  choose  a  company  of  picked 
disciples  with  w^hom  He  could  hold  intimate  com- 
panionship. The  second  stage  of  Pharisaic  hostility 
directly  caused  the  third  and  most  fruitful  act  of  His 
ministry — the  choice  of  the  Twelve. 

The  Christian  conception  of  the  Sabbath  is  not  an 
abrogation  of  the  fourth  commandment  but  its  true 
and  fruitful  interpretation.  The  Sabbath  should  stand 
for  freedom  of  life,  the  free  service  and  worship  of  God, 
and  free  service  toward  men.  It  is  God's  day  and  hence 
justifies  and  claims  whatever  will  bring  mankind  closer 
to  God.  It  is  man's  day  too,  and  must  be  intelligently 
used  for  man's  highest  welfare.  It  is  a  day  of  rest  from 
life's  vocation  in  the  interest  of  a  fuller  and  richer  hu- 


50  The  Life  of  Christ 

man  existence.  Fitly  did  the  early  Church  name  the 
Christian  equivalent  of  the  Sabbath  the  Lord's  day,  for 
it  was  Jesus  Himself  who  gave  it  significance  and  de- 
clared its  value. 

The  Christian  Sunday  cannot  be  kept  sacred  by  rules. 
They  inevitably  tend  to  magnify  the  letter  to  the  exclu- 
sion of  the  spirit  of  obedience.  At  all  costs  the  reverse 
should  become  true.  The  Sabbatic  law  was  given,  not 
in  order  that  Sabbaths  should  be  forever  kept,  but  to 
promote  the  higher  spiritual  welfare  of  man.  Hence 
the  true  observance  of  the  seventh  day  demands  only  an 
honest  scrupulousness,  by  each  generation  for  itself,  to 
use  it  in  such  a  way  as  will  further  the  spiritual  inter- 
ests of  society  and  keep  men  consciously  in  close  relar 
tionship  with  God. 


Chapter  13.— The  Beginnings  of  the  Active  flinistry  of 
Jesus.    A  Review. 

Our  studies  in  the  active  ministry  of  Jesus  have 
reached  a  definite  turning-point.  Because  of  the  influ- 
ence of  the  Pharisees  over  the  common  people  it  became 
necessary  for  Jesus  at  this  time  to  adopt  a  new  method 
in  His  ministry  which  considerably  altered  its  emphasis. 
Before  entering  upon  the  period  which  this  new  method 
distinguished,  it  is  desirable  to  survey  the  progress  of 
the  life  of  Jesus  from  its  beginning  to  the  development 
and  manifestation  of  rancorous  hatred  by  the  Phar- 
isaic party. 

The  events  which  have  been  considered  in  turn  were 
those  of  the  infancy  and  youth  of  Jesus,  and  of  His 
CTowth  to  manhood,  His  long,  silent  preparation  for 
ideal  serviceableness,  the  public  preaching  of  John  the 
Baptist,  the  appearance  of  Jesus  at  the  Jordan  and  His 
recognition  by  John,  His  baptism  and  temptation,  the 


Chapter  13.     Review  51 

introduction  to  Jesus  by  John  of  His  four  best  disciples, 
their  free  choice  of  Jesus,  His  entrance  on  His  ministry. 
His  manifestation  of  Himself  to  the  nation  at  Jeru- 
salem, His  further  ministry  of  preaching,  healing  and 
baptism  in  Judea,  the  suggestive  episode  in  Samaria,  the 
selection  of  Capernaum  as  a  permanent  abode,  the  initi- 
ation of  an  active  ministry  in  Galilee  by  the  call  of  the 
four  to  become  His  permanent  followers,  the  conduct  in 
the  synagogues  of  Galilee  of  a  swiftly  popular  ministry 
of  preaching  and  healing,  and  the  certain  consequence 
of  such  popularity  on  the  part  of  such  a  religious  leader 
— namely,  all  manner  of  criticism  from  the  perplexed 
and  anxious  Pharisees,  leading  gradually  to  a  position 
of  deliberate  hostility  to  Jesus  and  to  a  determination 
to  prevent  Him  from  continuing  His  work  among  the 
people. 

The  portion  of  this  period  succeeding  the  appearance 
of  John  the  Baptist  at  the  Jordan  included  the  details 
of  chief  importance  in  this  survey.  Its  chronology  is 
one  of  the  unsettled  problems  for  the  student  of  the  Gos- 
pels and  of  the  life  of  Jesus.  There  is  scarcely  any  dif- 
ference of  opinion  among  those  who  seek  to  unify  our 
available  testimony  to  the  life  and  words  of  Jesus  re- 
garding the  chronology  of  the  remainder  of  the  active 
ministry.  A  month  or  two  less  than  two  years  is  al- 
lowed for  the  events  from  the  choice  of  the  Twelve  to 
the  crucifixion.  The  question  in  debate  relates  to  the 
length  of  the  earlier  period,  the  one  under  review.  Was 
it  a  little  more  than  a  year  in  length,  or  only  ten  or 
twelve  weeks?  The  data  in  the  Gospels  are  insufficient 
to  determine  this  positively.  Each  student  must  de- 
termine for  himself  whether  the  shorter  time  could  have 
been  adequate,  not  merely  for  the  performance  of  the 
acts  narrated,  but  for  the  development  implied.  Good 
scholars  differ  in  judgment  on  this  problem  of  chronol- 
ogy. Many  hold  to  a  three  years'  active  ministry  for 
the  principal  reason  that  no  briefer  period  seems  ade- 
quate for  all  that  Jesus  accomplished.  This  is  the  view 
adopted  in  the  lessons  on  which  these  notes  are  based. 


52  The  Life  of  Christ 

Others  regard  a  two-years'  ministry  as  sufficient.  Those 
who  thus  differ  in  opinion  on  this  point  concur  in  ac- 
cepting the  facts  of  the  life  of  Jesus  as  given  in  the 
Gospels. 

To  this  early  portion  of  the  life  of  Jesus  the  Gospel 
writers  devoted  on  the  whole  the  least  space.  True  to 
the  promise  of  its  prologue,  the  third  Gospel  gave  fullest 
attention  to  the  available  data  of  the  period  prior  to  the 
appearance  of  John  the  Baptist,  while  the  first  Gospel 
contributed  details  which  foresliadowed  the  glory  of 
Him  who  was  to  be  His  people's  awaited  leader.  Apart 
from  these  details,  peculiarly  appropriate  to  each,  and 
from  those  added  from  the  fourth  Gospel,  relating  to 
His  first  meeting  with  the  Four  and  their  rapid  growth 
in  fellowship  and  insight,  and  to  the  events  of  His  Ju- 
dean  ministry,  the  stirring  story  of  the  beginnings  of  the 
ministry  in  Galilee  is  most  fully  related  in  the  terse  but 
vivid  narrative  of  Mark.  Neither  this  Gospel  nor  the 
others  relate  one-tenth  of  what  happened  during  these 
busy  weeks.  Each  contributes  its  impression  of  the 
Master  in  His  active  career. 

The  Gospel  of  Matthew  seems  to  lay  emphasis  on  the 
work  itself,  its  diversity  of  character,  its  adequacy  and 
representativeness.  It  was  the  development  of  a  pro- 
gram by  one  who  was  a  true  leader,  a  divine  program, 
however,  and  a  leader  who  exhibited  Messiahship  in 
whatever  He  said  or  did.  The  Gospel  of  Mark  conveys 
rather  the  tremendous  impression  made  by  the  personal- 
ity of  Jesus,  by  His  sincerity,  unselfishness,  straight- 
forwardness and  self-confidence,  and  the  undoubtable 
power  He  wielded.  He  was  one  who  achieved  things, 
yet  not  by  robbing  others  of  their  rights  but  by  enlist- 
ing their  co-operation  in  His  noble  aims  and  by  reliev- 
ing their  troubles  and  lifting  off  the  burden  of  their 
sins.  He  was  a  great  Leader  of  men.  The  Gospel  of 
Luke  dwells  in  many  little  ways  on  the  breadth  and 
depth  of  the  gracious  love  of  Jesus  for  men,  as  it  ex- 
pressed itself  by  deed  and  word,  whether  to  His  envious 
neighbors  of  Nazareth,  or  to  a  disciple  paying  Him  in- 


Chapter  13.     Review  53 

voluntary  but  heartfelt  tribute^  or  to  those  who  would 
limit  His  ministry  to  the  respectable  synagogue  fre- 
quenters of  Galilee.  A  burning  passion  for  human 
beings  and  for  their  complete  salvation  and  a  patience 
which  stood  every  test  but  that  of  limitation,  an  energy 
and  forcefulness  wliich  routed  all  opposition,  a  sim- 
plicity of  address  and  winsomeness  of  manner  which 
attracted  even  the  most  timid  auditor,  a  self-confidence 
which  puzzled  all  the  people  and  gave  offense  to  the 
Pharisees,  and  a  mastery  of  the  situation  which  enabled 
Jesus  for  a  time  to  go  His  way  unmolested,  although 
by  His  defiance  of  Pharisaic  prejudice  He  aroused  a 
formidable  hostility  among  them  against  Him  and  all 
who  followed  Him — these  are  the  lines  of  the  portrait 
drawn  for  us  by  His  loving  friends.  They  invite  several 
remarks  regarding  His  own  purposes  during  this  period. 

It  seems  quite  clear  that  Jesus  gave  no  indication  of 
uncertainty  regarding  Himself  or  of  indecision  regard- 
ing His  policy.  That  those  around  Him,  disciples  and 
Pharisees  alike,  held  varying  views  concerning  Him  is 
evident.  Every  one  of  them  had  been  trained  from 
boyhood  to  conceptions  which  made  it  difficult  for  the 
most  honest-minded  among  them  to  understand  Jesus  as 
a  Messiah.  He  puzzled  them.  He  fitted  the  part  in 
some  respects  but  not  at  all  in  others.  They  all  needed 
education.  There  is  no  evidence  that  Jesus  did.  From 
the  outset  of  the  ministry  He  knew  Himself,  His  policy 
and  His  aims. 

In  spite  of  this  clear  consciousness  regarding  Himself 
and  His  work,  He  kept  His  personal  claims  in  the  back- 
ground during  this  early  period.  He  avoided  publicity 
and,  even  more  carefully,  notoriety.  It  was  enoudi  for 
Him  at  present  to  be  known  as  the  good  and  helpful 
Prophet  of  God  from  l^azareth,  who  went  everywhere 
doing  good  in  God's  name,  and  proclaiming  a  message 
of  repentance  from  selfishness  and  sin  and  of  prepara- 
tion for  the  kingdom  of  heaven.  It  was  John's  message 
presented  more  persuasively  and  at  first  hand. 

He  was  evidently  desirous  that  all  Galilee  should  hear 


54  The  Life,  of  Christ 

(this  message  as  formulated  by  Him,  and  be  brought 
face  to  face  with  the  appeal  of  the  kingdom.  He  spared 
no  energy,  lost  no  opportunity,  avoided  no  responsibility 
which  could  contribute  to  this  resxdt.  It  was  a  work  in 
the  large,  a  dealing  with  people  in  the  mass,  a  work  of 
impression  rather  than  of  education.  He  could  not 
visit  every  synagogue  in  Galilee,  but  following  such 
methods  He  could  rely  upon  having  preached  to  an 
auditor  or  two  from  every  synagogue.  Before  Phari- 
saic hostility  had  reached  a  climax,  all  Galilee  was  talk- 
ing about  Him,  His  message  and  His  deeds. 

Thousands  held  Him  in  awe,  a  few  feared  Him,  a 
growing  group  gave  Him  their  confidence.  He  still  per- 
plexed them,  but  they  had  no  doubt  that  He  was  the 
kindliest,  wisest,  most  resourceful  and  most  Godlike 
man  they  had  ever  known. 


Chapter  14.    The  Choice  of  the  Twelve. 

Mt.  12  :  15-21;  Mk.  3  :  7-19a;  Lu.  6 :  12-19. 

A  striking  testimonial  to  the  practical  wisdom  and 
self  command  of  Jesus  is  afforded  by  His  selection,  at 
this  time  of  popularity  and  conflict,  of  twelve  men  to  be- 
come His  constant  and  favored  companions.  While  en- 
thusiastic throngs  still  surround  Him,  to  hear  His 
words  and  witness  His  deeds  of  gracious  kindness,  and 
He  had  every  reason  to  exult  in  His  independent  power, 
He  deliberately  reserved  His  best  self  for  a  small  body 
of  chosen  men.  It  was  more  than  the  impulsive  act  of 
a  lonely  leader,  craving  sympathetic  associates,  although 
no  one  ever  felt  the  need  of  fellowship  and  friendship 
more  than  He ;  it  was  more  than  the  attempt  of  one  who 
realized  the  urgent  need  of  the  spreadins:  abroad  of  the 
message  about  the  kingdom  of  heaven  to  secure  able  as- 


CJmpter  14-     The  Choice  of  the  Twelve  55 

sistants  for  His  campaign ;  it  was  a  deliberate  act  exhib- 
iting profound  insight,  leading  to  a  happy  solution  of 
the  immediate  problem  of  evangelization  and  of  the 
more  remote  yet  more  important  problem  of  the  organ- 
ization and  maintenance  of  the  new  society  of  men  like- 
minded  with  Himself. 

It  is  interesting  to  note  the  varying  explanations  of 
this  important  action  given  in  the  Synoptic  Gospels.  It 
was  too  far-reaching  and  significant  to  be  fully  exhaust- 
ed by  one  narrator.  Each  evangelist  seems  impressed 
by  that  aspect  of  it  which  would  appeal  to  those  for 
whom  he  was  writing.  The  Gospel  according  to  Mat- 
thew calls  attention  to  the  multitudes  and  their  eager- 
ness, to  the  great  desire  of  Jesus  to  minister  to  their 
spiritual  needs  and  leads  us  to  infer  that  these  men 
were  summoned  by  Him  because  He  desired  a  band  of 
helpers  so  that  He  could  press  with  greater  vigor  the 
great  work  of  evangelization.  The  Gospel  of  Mark  gives 
more  businesslike  reasons.  It  declares  that  Jesus  chose 
the  Twelve  to  be  His  companions,  to  aid  Him  in  the 
growing  work  of  preaching  and  healing  the  throngs 
who  kept  coming  from  every  quarter,  far  outmatching 
the  physical  powers  of  one  man,  however  gifted.  The 
third  Gospel,  taking  as  usual  the  reflective  standpoint 
of  the  second  Christian  generation,  presents  the  action 
of  Jesus  in  its  truest  light.  It  lets  us  know  that  the 
Master  was  deeply  conscious  of  the  importance  of  the 
occasion.  Before  He  selected  the  Twelve  from  the 
larger  group  of  devoted  followers  He  spent  the  whole 
night  alone  in  prayerful  communion  with  God.  We 
may  reverently  infer  that  He  was  pleading  for  clear- 
ness of  vision  and  accuracy  of  judgment.  He  was  about 
to  inaugurate  a  new  society,  the  new  Christian  brother- 
hood.   The  Twelve  were  to  be  its  nucleus. 

The  Gospel  of  Luke  rightly  pictured  that  day  upon 
the  mountain  side  as  a  momentous  day  in  the  active 
ministry  of  Jesus.  It  marked  a  real  turning  point. 
Jesus  must  have  prepared  for  it  not  merely  by  a  nig^ht 
of  prayer  but  even  more  by  days  of  reflection.    He  had 


56  The  Life  of  Christ 

seen  that  the  rapidly  growing  enmity  of  the  Pharisees 
would  soon  embarrass  His  public  work  and,  perhaps, 
bring  it  to  an  end.  He  met  this  difficulty  with  a  policy 
that  would  enable  Him  to  defy  all  such  opposition  and 
to  triumph  in  spite  of  it.  He  would  develop  an  inner 
circle  of  intimate  associates  who  could  reproduce  His 
spirit  and  fulfil  His  mission. 

By  this  time  His  nominal  following  had  become  quite 
large.  Men  and  women  attended  Him  persistently  and 
from  every  sort  of  motive.  Here  and  there  was  one 
whom  He  had  distinguished  from  the  others  by  reason 
of  some  special  gift  or  measure  of  usefulness.  From 
such  as  these  He  seemingly  made  His  selection  of  asso- 
ciates. They  were  men  who  had  shown  their  devotion  to 
Him  and  their  enthusiasm  for  the  work  He  was  doing, 
men  who  in  one  form  or  another  were  of  practical  im- 
portance to  Him.  Luke  (6:13)  suggests  that  it  was  a 
deliberate  selection,  each  man  standing  for  some  posi- 
tive value.  The  number  chosen  was,  no  doubt,  sug- 
gested by  the  traditional  s}Tnbolism  of  the  Jewish  race. 
No  other  number  carried  the  same  suggestion  of  repre- 
sentativeness to  the  Jewish  mind.  The  Twelve  were  to 
stand  for  all  Israel  and  thus  for  the  whole  human 
brotherhood. 

It  is  a  matter  of  regret  that  a  small  group  of  these 
chosen  Apostles  overshadowed  all  the  others,  for  each 
one  of  the  Twelve  must  have  been  a  marked  personality, 
worthy  of  our  careful  study.  Synoptic  tradition  cen- 
tered around  the  four  and  the  ill-starred  Judas  Iscariot. 
Peter,  John  and  James  were  the  dominating  members 
of  the  little  company.  Of  them,  of  Matthew,  and, 
thanks  to  the  Gospel  according  to  John,  of  Andrew  and 
Philip,  Bartholomew  and  Thomas,  we  have  some  con- 
ception. So  far  as  we  know  them  they  represented  quite 
distinct  types,  unified  by  the  inspiring  personality  of 
their  great  leader. 

Their  value  did  not  depend  upon  their  social  standing 
or  influence.  They  represented,  apparently,  the  hum- 
bler working  class.     It  is  only  fair  to  say  that  in  no 


Chapter  14-     The  Choice  of  the  Twelve  57 

other  nation  than  Israel  was  the  matter  of  social  rank 
of  less  importance.  The  Jewish  people  was  truly  dem- 
ocratic. Any  man,  however  humble,  could  aspire  to  be- 
come a  Eabbi,  that  is,  to  reach  a  position  of  enviable  re- 
spect and  importance.  Every  man,  however  noble  in 
birth  or  wealth,  was  as  a  matter  of  principle  taught  a 
means  of  livelihood.  Saul  of  Tarsus  was  probably  of 
distinguished  parentage,  yet  fortunately  for  his  inde- 
pendence as  a  religious  leader  he  was  a  skilful  maker  of 
tents.  Not  social  position  but  teachableness  and  ability 
were  the  essential  qualities  of  the  members  of  this  no- 
table band. 

Apostleship,  like  all  other  leadership,  involved  heavy 
responsibilities,  and  serious  disadvantages.  These  men 
had  a  taste  of  the  cross  from  the  very  outset.  Had  they 
not  been  willing  to  undergo  the  ostracism  and  peril  of 
association  with  Jesus  they  would  never  have  had  the 
opportunity,  for  He  needed  men  who  could  count  the 
cost  and  ignore  it.  The  full  seriousness  of  the  step  they 
took  was  no  more  apparent  to  them  than  it  is  to  most 
of  those  who  deliberately  ally  themselves  with  unpopu- 
lar causes.  But  they  were  willing  to  endure  whatever 
would  bring  them  into  association  with  Jesus. 

The  discipleship  of  the  cross,  that  is,  the  discipleship 
which  includes  devotion  and  self-sacrifice,  which  for 
Christ's  sake  assumes  the  burden  of  that  part  of  His 
kingdom  which  falls  to  one's  lot  in  life,  and  spares  not 
itself  for  His  sake,  which  derives  its  stability  and  en- 
ergy from  a  continuing  sense  of  fellowship  with  Him, 
is  the  kind  most  needed  in  the  Church  to-day.  It  is  in- 
deed the  only  discipleship  that  counts  for  much  in  the 
growth  of  His  kingdom. 


58  The  Life  of  Christ 

Chapter  15.— The  Sermon  on  the  Mount:  Disciples,  Their 
Rewards,  Obligations,  and  Standards. 

Mt.  ch.  5. 

Bruce  has  somewhere  suggested  that  the  Sermon  on 
the  Mount  comes  to  the  reader  of  the  New  Testament  as 
a  surprise.  Nothing  in  the  Gospels  quite  prepares  us 
for  such  a  transcendently  great  expression  of  important 
truth.  The  Gospels  set  forth  the  great  impression 
which  Jesus  made  on  men  who  were  keenly  alive  to  spir- 
itual power ;  they  describe  the  astonishment  of  the  syna- 
gogue frequenter  at  His  air  of  authority  and  His  im- 
pressive speech ;  they  afford  many  examples  of  His  brief 
but  forceful  methods  of  presenting  truth ;  yet,  after  all, 
the  data  thus  obtained  scarcely  justify  the  expectation 
of  such  a  discourse. 

This  is  accounted  for  by  the  fact  that  the  Synoptic 
Gospels  refer  to  the  teaching  or  preaching  of  Jesus  at 
the  early  stages  of  His  ministry  only  in  general  terms. 
From  the  Gospel  of  Mark  we  know  that  His  fame  had 
already  been  spread  abroad  through  His  unremitting 
activity  in  sjmagogues  oi  Galilee,  and  that  crowds,  com- 
ing from  distant  quarters,  were  thronging  about  Him. 
Matthew  recognizes  the  crowds  without  accounting  for 
them.  The  sudden  introduction  of  the  Sermon  in  the 
first  Gospel,  after  the  call  of  the  four  disciples,  gives 
the  impression  that  its  delivery  was  one  of  the  earliest 
acts  of  the  Galilean  campaign.  As  a  matter  of  fact,  it 
followed  an  extended  public  experience  in  Galilee. 

The  necessity  for  such  an  utterance  as  we  find  in  Mat- 
thew 5-7  and  Luke  6  is  made  clear  when  we  remember 
what  a  new  definition  Jesus  was  gradually  giving  to  the 
expected  kingdom  of  God,  and  that  it  was  a  definite  pop- 
ular expectation  that  when  the  ^Messiah  came  He  would 
"renew  the  Law,"  giving  a  clear  and  final  interpreta- 
tion to  its  many  obscurities.  Jesus,  as  one  who  spoke 
with  authority  and  not  as  the  scribes,  was  in  a  sense 
bound  to  explain  the  nature  of  the  kingdom  and  the 
character  of  its  institutions  and  standards^ 


Chapter  15.     Tli-e  Sermon  on  the  Mount         59 

There  are  three  good  reasons  for  thinking  that  the 
discourse  was  addressed  to  the  disciples  who  were  quite 
close  to  Jesus  rather  than  to  the  multitude.  The  Gos- 
pel of  Mark  prefaces  the  choice  of  the  Twelve,  which 
immediately  preceded  the  Sermon,  by  indicating  that 
Jesus  avoided  the  multitude.  The  other  two  Gospels 
distinctly  mention  the  disciples  as  those  to  whom  He 
spoke,  the  multitudes  forming  a  background.  But  the 
chief  reason  is  the  character  of  the  Sermon.  It  is  for 
those  who  already  were  in  active  sympathy  with  Him. 

The  differences  between  the  report  of  the  discourse  as 
found  in  Matthew  and  as  given  in  Luke  have  led  to 
many  explanatory  theories.  It  is  generally  admitted 
that  the  version  found  in  the  first  Gospel  includes  some 
material  not  spoken  at  this  exact  time,  but  added  for 
the  sake  of  massing  the  teaching  of  Jesus  into  logical 
groups.  It  is  also  believed  that  the  version  found  in  the 
third  Gospel  has  deliberately  omitted  certain  parts  of 
the  original  discourse.  Luke's  readers  cared  nothing 
for  merely  Jewish  details;  they  desired  His  positive, 
straightforward,  universal  teaching.  To  try  and  de- 
termine which  version  most  clearly  represents  the  dis- 
course which  Jesus  delivered  is  idle.  Bruce  suggests 
that  each  version  is  a  condensed  account  of  such  por- 
tions of  the  lessons  given  to  the  disciples  during  a  some- 
what extended  periodic  retirement  from  the  exhausting 
campaign  with  the  multitudes,  as  each  Evangelist 
thought  was  valuable  for  his  hearers.  Jesus  may  have 
delivered  many  discourses,  going  over  parallel  ground 
and  yet  developing  distinct  themes,  such  as  Pharisaic 
righteousness,  prayer,  covetousness,  etc. 

It  is  commonly  said  that  the  Sermon  on  the  Mount 
exhibits  Jesus  as  a  lawgiver.  This  is  partly  true.  In 
form  His  utterances  are  legal.  In  reality  the  discourse 
is  prophetic.  **^It  does  not  lay  down  rules  but  opens  up 
principles."  It  reveals  Jesus,  not  really  as  a  casuist  and 
legislator,  but  as  a  preacher  of  good  tidings.  He  was 
not  anxious  to  specify  rules  of  conduct  but  to  establish 
permanent  principles  of  religion.     He  taught  not  as 


60 


The  Life  of  Christ 


the  scribes.  They  declared  and  applied  the  precepts  of 
the  law.  Jesus  was  often  asked  to  make  similar  declar- 
ations, for  instance,  in  regard  to  tribute  or  divorce,  but 
He  refused  to  "sit  on  Moses'  seat"  (Mt.  23  :  2,  3).  His 
aim  was  edification,  and  His  method  an  appeal  to  the 
conscience  of  man.     He  was  distinctively  a  preacher. 

This  greatest  of  recorded  utterances  is  best  understood 
as  a  deliberate  and  thoughtful  attempt  to  state  clearly 
the  true  spiritual  values  of  the  older  law  in  terms  which 
by  contrast  with  the  current  phraseology  would  become 
clear.  It  was  not  an  ordination  discourse  aimed  ex- 
clusively at  the  Twelve,  nor  a  set  of  ordinances  for  the 
new  kingdom,  nor  merely  an  anti-Pharisaic  manifesto. 
It  counted  in  each  of  these  ways,  but  was  pre-eminently 
a  reinterpretation  of  current  ideas. 


Horns  of  Hattin,  the  Traditional  Place  of  the  Choosing  of  the 
Twelve  and  the  5ernion  on  the  Mount. 

(From  "  Leeper  photographs,"  copyright,  1902.     Hammond  Publishing  Co.,  Milwaukee.) 


The  importance  of  the  step  now  taken  by  Jesus  was 
very  great.  He  had  gathered  around  Him  a  chosen 
band  of  loyal  disciples,  identified  with  Him  and  with 
His  work.  What  He  said  to  them  was  in  no  sense  esoter- 
ic in  character.  His  highest  teaching  was  meant  for 
the  million.  But  He  now  taught  His  disciples  that  they 
might  teach  the  world.  He  gave  them  a  more  organized 
and  comprehensive  grasp  of  the  fundamental  principles 
of  action  in  the  new  kingdom  which  they  were  to  advo- 
cate.    He  initiated  their  own  thoughtful  participation 


Chapter  15.     The  Sermon  on  the  Mount         61 

in  the  considerations  of  its  problems,  particularly  in  a 
practical  definition  of  righteousness. 

The  Beatitudes  emphasize  the  blessedness  of  those 
who,  notwithstanding  their  seemingly  disadvantageous 
circumstances,  are  yet  true  disciples.  Their  reward  is 
not  in  the  removal  of  present  conditions  but  in  heavenly 
happiness.  They  are  judged  solely  on  the  basis  of  their 
actual  character. 

But  those  who  have  such  an  outlook  are  responsible 
agents,  who  must  exliibit  an  attitude  of  friendly  helpful- 
ness to  the  world.  They  are  in  the  world  to  redeem  it 
and  to  illuminate  its  moral  darkness.  They  are  bound 
to  be  active  and  positive  participants  more  than  mere 
willing  followers. 

But  the  most  earnest  disciples  need  clear  views. 
Jesus  must  have  been  asked  many  times  already  how 
His  followers  were  to  act  under  certain  circumstances. 
He  refused  to  lay  down  exact  laws,  but  went  further  by 
forbidding  wrong  states  of  mind.  Pharisaic  righteous- 
ness was  content  to  so  live  as  to  avoid  breaking  any 
specific  commandment.  But  Jesus,  instead  of  prohibit- 
ing murder  and  slander,  forbade  the  spirit  of  hatred; 
instead  of  prohibiting  an  adulterous  act,  forbade  an 
impure  thought ;  instead  of  prohibiting  perjury,  forbade 
all  untruthfulness  under  any  pretext;  instead  of  limit- 
ing the  right  to  retaliate,  required  a  friendly  attitude 
toward  all  oppressors ;  instead  of  a  partial  obligation  of 
kindness,  imposed  an  unlimited  and  universal  obliga- 
tion. For  each  detail  of  casuistry  He  substituted  a 
principle  of  life. 

Jesus  made  little  of  the  advantages  of  discipleship. 
He  was  full  of  the  thought  of  its  opportunities  and  obli- 
gations. The  righteousness  of  His  day  was  contented 
by  the  fulfilment  of  specific  commands.  He  set  a  far 
higher  ideal  of  goodness,  the  continued  manifestation 
under  all  circumstances  of  the  spirit  of  loving  obedience 
to  God,  and  sincere  devotion  to  His  service.  This  is 
real  Christlikeness. 


62  The  Life  of  Christ 

Chapter  i6.    The  Sermon  on  the  flount:   Our  Duty  to 

God. 

Mt.  ch.  6. 

Portions  of  the  Sermon  on  the  Mount  afford  a  fine 
illustration  of  the  appropriate  and  telling  forms  with 
which  Jesus  was  able  to  clothe  His  thoughts.  He  had 
the  art  of  expressing  Himself  in  phrases  which  could 
not  be  forgotten.  The  gift  of  sententious  or  figurative 
speech  was  much  prized  among  the  Jews.  It  was  the 
characteristic  accomplishment  of  the  sages  of  Israel, 
those  who  aimed  to  influence  men  toward  right  views  of 
life  and  conduct.  They  had  to  win  a  hearing  in  order 
to  exert  an  influence  and,  even  more  than  the  prophets, 
they  studied  the  art  of  beautiful  and  forceful  expression. 

It  has  been  said  that  the  actual  teaching  of  Jesus  was 
in  the  form  of  brief  and  concise  utterances  rather  than 
extended  discourses.  But  Jesus  was  pre-eminently  a 
preacher  and  was  capable  of  varying  the  form  of  His 
declarations  to  suit  the  purpose  before  Him.  The  Gos- 
pels preserve  many  a  pithy  saying  of  His,  many  simili- 
tudes and  parables  and  illustrations,  each  very  perfect 
in  its  way.  They  likewise  give  evidence  here  and  there 
of  His  skill  in  stately,  impressive  utterance.  His  eulogy 
on  John  the  Baptist  (Mt.  11 :  7-19)  or  His  discourse  on 
The  Sign  of  Jonah  (Lu.  11:  29-32)  are  striking  exam- 
ples of '•rhetorical  power.  The  latter  half  of  the  fifth 
chapter  of  Matthew,  beginning  with  verse  21,  exhibits  a 
dignified  rhythmic  series  of  antithetical  statements 
which  reveal  the  effectiveness  and  impressiveness  of  the 
discourse  of  Jesus  when  He  had  occasion. 

The  rhetorical  beauty  is  noticeable  also  in  portions  of 
the  sixth  chapter.  Any  careful  reader  may  note  three 
stanzas,  relating  respectively  to  almsgiving,  prayer,  and 
fasting,  each  concluding  with  the  refrain,  "and  thy 
Father  who  seeth  in  secret  shall  recompense  thee." 
The  addition  of  the  explanatory  words  about  true  prayer 
(vss.  7-15)  breaks  in  upon  the  poetical  sequence  but 
does  not  destroy  it. 


Chapter  16.     The  Sermon  on  the  Mount        68 

After  discussing  the  royal  law  of  life  which  should 
be  governed  by  far-reaching  principles  rather  than  by 
exact  rules  of  conduct,  the  thought  of  the  discourse 
turns  to  the  maintenance  of  the  spiritual  character  of 
worship.  The  religious  leaders  of  the  day — the  Phar- 
isees— were  ostentatious  and  theatrical  in  their  religious 
practice,  making  a  vulgar  parade  of  scrupulousness. 
Jesus  did  not  censure  the  extreme  care  to  perform  all 
prescribed  duties  nor  even  their  prompt  performance 
at  the  stated  time,  but  the  tendency  to  make  a  show  of 
piety.  Such  theatrical  virtue  does  not  count  in  God's 
sight;  He  regards  only  the  inner  motive  of  a  man.  It 
may  be  doubted  w^hether  even  a  typical  Pharisee 
actually  had  a  trumpet  blown  when  he  was  ready  to 
bestow  an  alms.  The  phrase  in  the  second  verse  must 
be  metaphorical.  But  they  were  great  "actors"  and 
loved  to  draw  large  houses  to  mtness  their  bounty.  It 
was  this  hateful  pride  that.  Jesus  condemned.  He 
neither  approved  nor  condemned  almsgiving  as  a  habit 
or  duty.  The  spirit  of  both  the  Old  Testament  and  of 
the  New  supports  it  as  a  privilege  over  which  one  need 
be  neither  complacent  nor  self-conscious. 

The  significance  of  the  second  example  of  Pharisaic 
practice  is  exhibited  by  an  acquaintance  with  the  prayer 
customs  of  the  East.  Prayer  in  the  rituals  of  Jew  and 
Mohammedan  alike  is  reduced  to  a  system,  with  special 
petitions  at  stated  intervals,  much  stress  being  laid  on  the 
exact  observance  of  prescribed  times,  postures  and  forms. 
Men,  desirous  of  a  reputation  for  piety,  were  apt  to  plan  to 
be  overtaken  on  the  street  by  the  hour  of  prayer,  so  that 
all  could  see  them.  But  Jesus  declared  that  true  prayer 
should  be  unostentatious,  directed  only  toward  God.  He 
did  not  think,  of  course,  of  excluding  social  prayer,  but 
rather  of  urging  the  spirit  of  solitude  in  prayer. 

The  Lord's  prayer  was  no  set  form  of  prayer,  to  be 
substituted  for  the  forms  which  other  rabbis  taught 
their  followers,  but  a  model  to  which  all  prayer  may  in 
general  conform.  It  emphasizes  by  example  the  rever- 
ent freedom  which  should  characterize  real  prayer,  the 


64 


The  Life  of  Christ 


trustful  spirit  it  should  express  and  the  simplicity  of 
manner  it  favors.  Whether  this  prayer  was  wholly 
original  is  the  least  important  of  questions.  It  leads  us 
in  the  right  way  to  God;  it  expresses  our  needs  and 
aspirations  in  simple  form ;  it  has  no  superfluous  words. 
It  is  a  worthy  fruitage  of  the  long  and  varied  prayer 
life  of  Jesus. 

The  third  example  of  current  piety  was  the  practice 
of  fasting.  This,  too,  the  Jews  had  reduced  to  a  rigid 
system,  often  followed  mechanically,  yet  with  every 
evasion  which  a  skilful  casuistry  could  devise.  Thus 
adjusted  it  ministered  mainly  to  a  love  of  ostentation. 
To  all  this  Jesus  was  opposed.  He  forbade  all  simula- 
tion of  sorrow  and  in  fact  all  pretence  of  any  kind. 


Western  Shore  of  the  Sea  of  Galilee,  with  the  Horns  Hattin 
Seen  in  the  Distance,  through  the  Gorge  of  Hamam. 


The  section  which  begins  with  the  nineteenth  verse  is 
reproduced  by  Luke  in  other  connections,  but  it  does  not 
seem  out  of  place.  The  true  righteousness  needs  to  be 
distinguished  from  worldliness  no  less  than  from  spuri- 
ous types  of  piety.  The  ostentation  of  Pharisaism  was 
no  more  conspicuous  than  its  spirit  of  greed.  Jesus 
pointed  out  the  two  grave  dangers  of  hoarding :  its  inse- 
curity and  its  corrupting  influence  on  the  soul.  More- 
over, no  one  can  have  two  supreme  objects  of  interest, 
the  one  on  the  earth  and  the  other  in  heaven.  One 
must  be  definitely  in  subordination. 

Nor  can  we  be  truly  religious  if  we  waste  our  ener- 


Chapter  16.     The  Sermon  on  the  Mount         65 

gies  over  matters  that  are  of  trivial  importance.  The 
habit  of  anxiety  is  both  foolish  and  useless,  foolish  be- 
cause we  have  a  Father  in  heaven,  useless  because  no 
amount  of  worrying  will  alter  the  conditions  under 
which  we  live. 

The  emphasis  placed  by  Jesus  on  the  fatherhood  of 
God  is  interesting.  The  word  "father"  expresses  a  rela- 
tionship of  love  and  sympathy  and  care.  The  Father 
knows  the  needs  of  His  disciples  and  never  forgets  them. 
He  listens  to  their  pleas,  He  considers  their  welfare.  He 
ministers  to  their  necessities. 

The  part  of  the  true  disciple  is  to  do  day  by  day  his 
whole  duty,  aiming  to  promote  in  himself  and  in  others 
an  unswerving  allegiance  to  God  and  to  accomplish  each 
day  every  proper  obligation,  assured  that  present  duty 
is  all  that  God  wishes  any  one  to  perform,  and  that 
with  the  morrow  will  be  provided  the  grace  and  wisdom 
for  the  full  performance  of  all  that  is  to  come.  Not 
lack  of  forethought  but  absence  of  anxious,  distrustful 
solicitude  is  what  our  Lord  forbade. 

The  principle  of  subordination  is  one  which  is  far 
reaching.  No  one  can  be  allied  to  earth  and  to  heaven 
at  the  same  time,  if  each  is  regarded  as  supreme  in  im- 
portance. But  when  one  interest  is  made  supreme  and 
all  others  subordinated,  it  is  clear  that  the  whole  world 
may  be  utilized.  Jesus  did  not  condemn  the  use  of 
riches,  but  servility  to  them. 

With  God  as  our  Father  it  follows  that  there  must 
be  sincerity  and  reality  in  our  religious  life.  We 
stand  in  a  close  relation  which  invites  and  demands 
genuine  affection.  Such  a  relationship  places  the 
formal  side  of  religious  life  in  its  proper  subordination. 
It  is  a  helpful  auxiliary,  not  a  principal  aim. 


66  The  Life  of  Christ 

Chapter  17.— The  Sermon  on  the  ilount;     Applications  of 
the  New  Law  of  Righteousness. 

Mt.  7  : 1—8 : 1. 

The  latter  portion  of  the  Sermon  on  the  Mount  as 
given  in  the  Gospel  according  to  Matthew  lends  support 
to  the  suggestion  of  Bruce  that  the  first  Gospel  records 
a  skilful  combination  of  originally  distinct  teachings, 
possessing  a  generic  unity  because  of  their  common  en- 
vironment. The  preaching  of  Jesus  at  this  time  might 
be  compared  to  a  summer  school  of  theology.  He  did 
not  merely  meet  His  disciples  and  others  for  a  few  hours 
that  they  might  hear  one  continued  discourse,  but  met 
them  again  and  again,  for  days  perhaps  in  succession, 
going  over  many  themes  on  which  those  who  were  soon 
to  represent  Him  far  and  wide  needed  careful  instruc- 
tion. 

A  very  strong  argument  can  be  made  for  the  view 
that  the  principal,  perhaps  the  only,  subject  of  the  most 
important  of  these  conferences  was  Pharisaic  righteous- 
ness and  Christ's  position  in  relation  to  it.  This  was  a 
supremely  important  theme  both  for  Him  and  for  Hia 
hearers.  Confronted  as  He  was  with  evidences  of  Phar- 
isaic disapproval  and  even  hostility  it  was  evident  that 
He  should  begin  at  once  to  make  clear  to  His  followers 
the  principles  which  determined  His  judgments  of  Phar- 
isaic practise,  and  to  make  it  equally  plain  that  His  at- 
titude toward  the  Law  and  the  Prophets  was  not  revolu- 
tionary but  friendly,  and  that  His  supreme  desire  was 
the  securing  of  a  glad  obedience  to  its  genuine,  right- 
fully interpreted  precepts. 

Throughout  the  sermon,  as  reported  by  the  first  Gos- 
pel, are  instructions  which  relate  to  other  themes  of  in- 
terest to  disciples,  such  as  the  warnings  against  covet- 
ousness  and  worry,  or  the  teaching  about  true  prayer. 
The  remaining  portion  of  the  sermon,  found  in  Mt. 
ch.  7,  contains  some  of  this  miscellaneous  material. 
Whether  it  was  or  was  not  uttered  on  some  other  occa- 
sion, it  seems  appropriate  to  such  a  gathering,  as  Bruce 
has  suggested,  when  a  number  of  helpful  themes  might 


Chapter  11.     The  Sermon  on  the  Mount         67 

well  have  been  considered,  only  fragments  of  the  dis- 
cussions being  preserved  to  us.  To  understand  the  Ser- 
mon on  the  Mount  as  one  uninterrupted,  single  discourse 
is  increasingly  difficult ;  to  understand  our  two  versions 
of  it  as  two  distinct  attempts  to  exhibit  its  great  ideas 
and  beautiful  teachings,  neither  more  than  suggesting  the 
length  or  the  method  or  the  fullness  or  the  charm  of 
the  original  series  of  conversations,  is  increasingly  sat- 
isfactory. 

Jesus  could  not  complete  His  presentation  of  the 
royal  law  of  genuine  righteousness  without  drawing 
some  personal  applications.  He  had  to  warn  His  fol- 
lowers against  indulging  in  the  very  faults  which  con- 
tributed to  deaden  the  spiritual  life  of  the  orthodox 
Jewish  leaders.  He  therefore  took  up  the  question  of 
the  right  use  of  the  standards  of  conduct  to  which  He 
had  given  expression  and  illustration.  Such  standards 
are  not  in  the  first  place  to  encourage  an  attitude  of 
criticism.  The  habitually  censorious  person  forgets  his 
own  failings.  Eight  standards  are  rather  for  self-cor- 
rection and  improvement.  Only  a  victory  over  the  evil 
which  is  within  ourselves  can  give  us  the  clearness  of 
moral  vision  which  enables  us  to  perceive  and  the  genu- 
ine friendliness  which  enables  us  to  properly  deal  with 
the  evils  which  are  round  about  us.  Moral  criticism  is 
often  necessary.  There  is  such  a  tiling  as  discrimination 
in  character.  He  who  has  a  holy  treasure  to  guard  need 
not  expose  it  to  desecration  by  the  first  comer.  Holiness 
has  its  rights. 

The  section  which  urges  the  disciple  to  an  intelligent 
persistence  in  prayer  is  repeated  almost  word  for  word 
in  Lu.  11 : 1-13  and  in  a  more  impressive  connection. 
There  it  is  related  that  the  disciples  requested  that  He 
teach  them  to  pray.  He  responded  with  the  Lord's 
Prayer  as  a  model  for  all  time,  and  followed  with  the 
parable  of  the  Importunate  Friend  and  with  the  instruc- 
tion, found  in  our  passage  also,  that  there  should  be  a 
persistence  in  trustful,  expectant  prayer,  addressed  to  a 
loving  Father. 


68  The  Life  of  Christ 

The  concluding  verse  of  the  section  (Mt.  7 :  12)  states 
a  truly  golden  rule.  As  Bruce  remarks,  its  positive  declar- 
ation takes  us  into  the  region  of  generosity  or  grace. 
Christ  would  have  us  go  very  much  beyond  the  scope  of 
a  quid  pro  quo.  He  would  have  us  render  our  helpful- 
ness to  those  about  us  in  a  magnanimous,  kindly, 
happy  way.  What  other  one  than  He  would  have  made 
each  man^s  desires  his  own  standard  of  generosity  or 
friendliness  to  others  ? 

The  two  ways  of  life,  the  narrow  and  the  broad,  trod- 
den by  the  few  and  the  many,  entered  by  narrow  and 
wide  gates,  seem  to  emphasize  a  similar  line  of  thought 
to  that  of  the  teachings  about  prayer.  The  entrance 
into  the  Christian  life  is  narrow  in  that  it  requires  a 
separation  from  worldliness,  and  the  life  itself  is 
straitened  because  it  is  beset  with  difficulties  with 
which  every  one  must  manfully  struggle.  It  was  too 
strait  for  the  rich  young  ruler.  To  continue  in  it  re- 
quires a  patient  persistence  in  well  doing. 

False  prophets  are  a  factor  to  be  always  reckoned  with 
in  religion.  They  are  not  readily  distinguished  from 
good  men  by  any  outward  test.  As  Mt.  7 :  22  suggests, 
every  such  misleader  has  much  to  say  for  himself  and  to 
exhibit, — earnest  addresses,  the  casting  out  of  demons, 
many  wonderful  works  performed.  These  are  all  very 
plausible  data.  But  there  is  a  far-reaching  test.  The 
true  prophet  cares  supremely  for  truth,  for  his  fellow- 
men,  for  righteous  living,  not  at  all  for  himself.  The 
false  prophet  is  always  a  self-seeking  man.  He  never 
enters  into  fellowship  with  Christ.  They  have  nothing 
in  common.  His  leadership  is  selfish  and  narrow,  a 
seizing  of  opportunities  rather  than  an  upbuilding  of 
conditions. 

The  concluding  utterance  is  a  fitting  finale  of  this 
remarkable  group  of  teachings,  unparalleled  for  dignity, 
beauty  and  importance. 

The  figure  used  had  a  significance  for  His  hearers 
which  it  does  not  possess  for  us.  The  streams  with 
which  they  were  familiar  are  in  summer  time  perfectly 


Chapter  11.     The  Sermon  on  the  Mount         69 

dry,  but  Ijecome  in  the  rainy  season  swollen  streams.  A 
far-seeing,  careful  man,  building  his  home  near  such  a 
water  course,  would  put  it,  at  some  inconvenience,  high 
up  on  a  rock  where  it  would  be  safe.  An  inconsiderate 
man  would  build  at  haphazard,  on  the  sand,  because  that 
would  be  in  the  dry  season  both  convenient  and  easy. 
The  cultivation  of  a  true  religious  life  is  like  the  build- 
ing of  a  home.  It  calls  for  the  exercise  of  sound  judg- 
ment, of  serious  purpose,  of  deliberate  forethought.  Its 
progress  is  due  to  the  careful  use  of  appropriate  meas- 
ures.   Its  security  depends  upon  its  foundation. 

The  one  great  hindrance  to  Christian  maturity  and 
stability,  as  Christ  viewed  it,  was  self-centredness.  This 
prevents  true  loyalty  to  God,  genuine  sympathy  for  man, 
and  a  free  and  generous  serviceableness.  It  substitutes 
pride  for  a  confidence  in  God's  care,  and  ambition  in 
place  of  a  desire  to  promote  the  Divine  purposes.  It 
neutralizes  the  habit  of  obedience  to  God's  wiU.  It  is 
the  one  impossible  trait  of  the  true  follower  of  Jesus. 


70  The  Life  of  Christ 

Chapter  18,— Jesus'  Estimate  of  John  the  Baptist. 

Lu.  7:  1-35. 

It  is  very  evident  to  one  who  reads  the  chapters  im- 
mediately following  those  which  describe  the  Sermon  on 
the  Mount  that  the  third  Gospel  rather  than  the  first 
conveys  the  correct  impression  regarding  the  events 
which  occurred  next  in  order.  The  Gospel  according  to 
Matthew  states  that  Jesus  entered  Capernaum  but  pro- 
ceeds to  relate,  not  the  events  which  happened  during 
His  visit,  but  a  series  of  illustrations  of  His  Galilean 
ministry  of  healing,  exhibiting  His  varied  and  won- 
derful serviceableness.  Luke's  Gospel,  on  the  other 
hand,  seems  to  follow  an  historical  clue,  relating  several 
notable  and  illuminating  events  of  the  rapid  tour  of 
Galilee  which  Jesus  began  in  company  with  His 
disciples. 

At  the  very  outset,  as  He  was  entering  Capernaum, 
He  was  met  by  a  deputation  of  Jewish  elders  who  be- 
sought His  favor  on  behalf  of  a  Roman  centurion  who 
was  held  in  high  respect  by  all  the  people  of  Capernaum 
because  of  His  friendliness  and  sympathy  for  them. 
Such  considerateness  as  his  was  indeed  rare,  particular- 
ly in  a  Roman  officer,  trained  by  heritage  and  habit  to 
despise  the  subject  races  controlled  by  him.  Rarer  yet 
was  the  solicitude  which  he  showed  for  the  slave  who 
was  ill.  Jesus  was  always  ready  to  meet  such  men  and 
give  them  encouragement.  But  in  the  centurion  He 
found  a  kindred  spirit,  a  man  of  insight,  strength  and 
large-heartedness.  The  officer  may  have  known  more 
or  less  already  about  Jesus,  for  he  showed  an  apprecia- 
tive respect  for  Him  which  went  far  beyond  that  of 
Jesus'  own  following.  Recognizing  His  power  and  its 
proper  sphere  he  asked  only  that  Jesus  would  put  it 
forth  on  behalf  of  the  lad,  just  as  he  himself  would 
exercise  his  own  competent  authority.  Jesus  mar- 
velled at  such  ready  and  sympathetic  comprehension. 
It  was  a  gladdening  token  of  the  masterful  faith  which 
could  be  readily  awakened  throughout  the  Gentile  world. 

Significant  as  this  episode  was,  Luke's  excellent  judg- 


Chapter  18.     JesiLS  and  John  the  Baptist         71 


Nain. 


ment  in  the  selection  of  data  which  would  afford  a  true 
apprehension  of  the  personality  of  Jesus  is  no  less  won- 
derful in  the  story  of  the  bringing  to  life  of  the  son  of 
the  widow  of  Nain. 
It  is  related  with 
beautiful  simplicity, 
but  throws  a  fresh 
and  distinctive  light 
upon  the  helpful 
ministry  of  Jesus. 
The  band  of  travel- 
ers were  on  their 
way  and  came  to  the 
village  called  Nain. 
At  the  very  entrance 
they  met  a  funeral 
procession,  made  pe- 
culiarly mournful  by  the  fact  that  the  chief  mourner 
was  a  widow  and  the  dead  man  her  only  son. 
Touched  deeply  by  her  pitiful  condition  Jesus  halted 

the  bearers  of  the 
bier,  restored  the 
dead  to  life,  and 
'gave  him  back  again 
to  his  mother. 
There  were  many 
witnesses  of  the 
deed,  and  the  report 
of  it  went  far  and 
wide,  preceding 
Jesus  from  place  to 
place,  and  giving 
Him  an  open  op- 
portunity for  reach- 
ing men.  It  was 
merely  a  passing  act,  but  very  characteristic.  The  story 
is  wonderfully  well  told.  In  seren  verses  there  is  a 
whole  volume.  Its  greatest  value  is  its  testimony  to  the 
tender  yet  strong  nature  of  the  Master.     He  could  not 


An  Eastern  Funeral  Procession. 


72  The  Life  of  Christ 

pass  by  a  case  of  helpless  need,  but  He  could  break  the 
bars  of  death  by  a  commanding  word. 

These  were  but  two  of  the  many  helpful  deeds  which 
illustrated  the  glad  message  of  the  kingdom  which  He 
was  proclaiming.  Eumors  concerning  them  went  every- 
where and  found  rheir  way  even  to  the  lonely  hero,  John 
the  Baptist,  in  his  gloomy  prison  at  Machasrus,  a  fort- 
ress which  was  situated  on  the  eastern  shore  of  the  Dead 
Sea.  For  many  weary  months,  their  tedium  relieved 
only  by  the  visits  of  his  own  disciples  who  remained 
faithful  to  him,  John  had  been  confined  there  at  the 
command  of  King  Herod.  The  stern  prophet,  faithful 
to  his  Divine  commission,  had  not  hesitated  to  lay  bare 
the  transgressions  of  the  king  and  his  consort,  as  well 
as  of  the  various  classes  of  people.  The  flagrant  mis- 
deeds of  the  royal  couple  must  indeed  have  gained  for 
them  a  rebuke  i3oth  unsparing  and  unrestricted,  for  the 
hatred  of  Herodias  became  implacable.  She  saw  to  it 
that  John  was  kept  safe  in  the  prison. 

No  wonder  that  John  could  not  understand  his  situ- 
ation. He  would  naturally  anticipate  some  action  on 
the  part  of  Jesus  in  his  behalf.  He  was  expecting,  no 
doubt,  that  the  Messiah  would  at  no  distant  date  de- 
clare Himself,  depose  Herod  and  his  minions,  drive 
away  the  hated  Eomans  and  set  up  the  long-expected 
kingdom  of  righteousness  and  brotherhood,  purging  the 
people  of  those  who  were  Israelites  only  in  name,  un- 
worthy of  the  kingdom,  and  freeing  them  from  all  hin- 
drances to  growth.  But  the  reports  which  came  to  his 
ears  were  suggestive  of  quite  another  outcome.  They 
indicated  that  Jesus  was  a  good  man  and  one  out  of  the 
ordinary,  but  that  He  was  giving  no  sign  whatever  of  an 
intention  to  fulfil  the  confident  predictions  of  his  fore- 
runner. 

Perplexed  and  disappointed  the  great-hearted  man  of 
God  did  exactly  what  he  would  be  expected  to  do.  He 
sent  two  trusted  disciples  to  Jesus  to  appeal  to  Him 
for  an  explanation.  They  were  to  ask  Him  frankly 
whether  He  was  the  expected  Messiah  or  not. 


Chapter  18.    Jesus  and  John  the  Baptist        73 

Jesus  understood  John  and  took  the  simplest  method 
of  satisfying  his  doubts.  He  allowed  the  messengers  to 
watch  Him  as  He  spent  a  busy  day  in  works  of  benefi- 
cence and  helpfulness,  and  then  bade  them  describe  to 
their  master  in  prophetic  language  what  they  had  seen. 
It  was  a  satisfying  reply,  it  virtually  declared  that 
Jesus  was  doing  precisely  what  the  prophets  had  said 
that  the  Messiah  would  do.  His  life  was  no  failure,  but 
a  glorious  success.  Happy  the  man  who  could  see  this 
and  enter  into  glad  fellowship  with  Him ! 

On  the  departure  of  the  messengers  with  their  cheer- 
ing message,  Jesus  seized  the  opportunity  to  pay  a  pub- 
lic tribute  to  John.  What  had  been  the  popular  esti- 
mate of  the  prophet  of  the  Jordan?  No  weakling  was 
he,  no  truckler,  but  one  who  declared  the  will  of  God, 
the  equal  of  the  prophets  of  Israel  and  more,  the  herald 
of  the  true  Messiah.  Yet  this  greatest  of  prophets  was 
not  the  equal  of  a  humble  disciple  of  Jesus,  since  the 
latter  habitually  acted  upon  truth  which  no  prophet  had 
comprehended. 

The  doom  of  that  generation  was  sealed  because  its 
leaders  would  not  even  receive  the  message  of  John. 
They  played  at  religion,  scoffing  alike  at  the  ascetic 
prophet  and  the  friendly  Jesus,  letting  their  prejudices 
control  their  impressions.  God's  glorious  revelation 
could  not  be  made  plain  to  such  a  people. 

The  question  of  Jesus  to  the  multitudes  is  a  practical 
one  for  every  age.  It  is  the  business  of  every  intelli- 
gent person  to  cultivate  a  clear  vision.  He  should 
actually  see  the  things  which  ought  to  be  seen  that  he 
may  take  an  intelligent  and  worthy  share  in  the  forward 
movements  of  the  world.  No  one  has  a  right  to  trifle 
like  a  child  with  the  great  realities  of  life. 

The  penalties  of  narrow-mindedness  are  not  averted 
by  goodness  of  character  or  by  greatness  of  service. 
The  prophet  himself,  the  last  and  greatest  of  his  kind, 
was  yet,  by  the  very  characteristics  which  made  him 
notable  and  useful,  debarred  from  the  larger  life  of  the 
coming  kingdom. 


74:  The  Life  of  Christ 

Chapter  1 9— Pharisaic  Calumny  and  Narrowness  Rebuked. 

ML  3 :  19&-35 ;  Lu.  7  :  36—8 :  3. 

Tlie  second  preacliing  circuit  of  Jesus  in  Galilee  was 
a  somewhat  undefinjed  tour,  rather  a  series  of  excursions 
from  Capernaum  as  a  base  than  a  continuous  and  care- 
fully planned  journey.  The  Gospels  give  no  itinerary 
and  rather  ignore  the  journey  itself.  They  emphasize 
the  work  which  Jesus  was  doing  and  the  current  ex- 
planations regarding  it. 

Apparently  the  popularity  of  Jesus  did  not  seriously 
wane.  Crowds  flocked  to  Him  wherever  He  went.  In 
Capernaum  He  was  besieged  by  so  dense  and  engrossing 
a  throng  that  neither  He  nor  His  disciples  could  attend 
to  their  normal  needs.  They  were  simply  overwhelmed 
by  the  eager  rush  of  the  people.  This  popularity  did 
not  deceive  Jesus  nor  did  it  elate  Him,  but  He  took 
quick  advantage  of  it,  doing  His  utmost  to  seize  this 
splendid  opportunity  for  impressing  Himself  upon  those 
who  were  within  the  reach  of  His  hand  and  the  sound 
of  His  voice. 

It  has  often  been  pointed  out  that  only  an  actual  and 
successful  ministry  of  healing  would  have  led  to  the 
formulation  of  theories  of  explanation.  Had  Jesus  per- 
formed no  wonderful  cures  there  would  have  been  neither 
crowds  nor  criticisms.  But  His  friends  and  His  ene- 
mies, the  people  and  their  ruler — each  had  a  theory 
which  emphasized  the  fact  explained. 

His  friends  and  relatives  were  convinced  that  He  had 
gone  mad.  They  did  not  disapprove  of  His  work,  but 
felt  that  He  had  carried  serviceableness  to  an  extreme, 
reaching  at  least  an  unhealthy  stage  of  excitement, 
dangerous  alike  to  health  and  happiness.  Fearing  that 
He  would  be  unable  to  continue  the  strain,  they  came  to 
Capernaum  to  remove  Him  to  a  more  quiet  environ- 
ment. They  felt  that  He  lacked  all  prudence  and  was 
over-careless  about  Himself.  They  viewed  His  work 
from  a  selfish  standpoint,  and  with  little  appreciation  of 
its  significance.     Therefore  He  recognized  the  broader 


Chapter  19.     Pharisaism  Rebuked  i  o 

claims  of  true  spiritual  kinship.  If  His  own  family 
could  not  enter  with  sympathy  into  His  work,  He  could 
find  among  His  followers  those  who  would  take  their 
places.  This  was  a  "hard  saying^^  in  a  land  of  strong 
family  ties.  Probably  it  confirmed  the  opinion  of  His 
relatives  that  He  was  in  a  morbid  state  of  mind. 

The  hostile  scribes  claimed  publicly  that  He  was  in 
collusion  with  Beelzebub,  the  prince  of  the  demons. 
His  whole  course  would  show  this,  they  thought,  but 
His  power  to  order  the  demons  about  testified  to  it 
anew.  This  was  a  serious  charge,  coming  from  those  to 
whom  the  people  were  accustomed  to  look  for  author- 
itative decisions,  and  assuming  conditions  difficult  to 
disprove  but  accepted  as  real  by  every  auditor.  Jesus 
met  it  in  the  only  effective  way.  He  reduced  it  to  ab- 
surdity by  drawing  a  few  analogies.  How,  He  sug- 
gested, could  the  great  ruler  of  the  demons  lend  his  aid 
for  their  discomfiture,  thus  working  against  his  own 
interests?  Jesus  was  deliberately  invading  Satan's 
sphere  and  delivering  men  from  bondage  to  him  and  all 
for  which  he  stood.  Such  rejoinder  was  a  delight  to 
Jesus.  He  could  meet  His  adversaries  on  their  own 
ground  and  foil  them  with  their  own  weapons.  No 
scribe  was  ever  able  to  equal  Him  in  dialectic. 

The  meanness  of  the  calumny  aroused  His  indigna- 
tion and  its  insincerity  led  Him  to  administer  a  solemn 
rebuke.  He  warned  them  against  becoming  guilty  of 
an  eternal  sin  in  blaspheming  against  the  Holy  Spirit. 
By  this  He  must  have  meant  their  deliberately  malig- 
nant ascription  of  His  gracious  deeds  of  love  to  the 
influence  of  the  evil  one.  Such  calculating  fiendish- 
ness  may  get  beyond  the  power  of  redeeming  love. 

The  common  people  did  not  understand  Jesus  as  He 
desired  to  be  known,  but  they  had  come  to  one  conclu- 
sion with  unanimity.  Jesus  was  a  man  to  tie  to  and 
follow  in  case  of  need.  He  could  help  them  and  was 
ready  at  much  personal  cost,  but  in  kindliest  fashion, 
to  do  it.  How  He  cured  them  and  their  friends  or  why 
did  not  greatly   concern  them.     It   was   enough  that 


76  The  Life  of  Christ 

many  were  made  whole  and  relieved  of  blindness  and 
insanity  and  epilepsy  and  palsy  and  many  other  current 
forms  of  disease,  and  even  brought  back  from  death 
unto  life. 

The  number  on  whom  He  could  rely  grew  steadily 
larger.  There  accompanied  Him  on  His  tours  not  only 
the  Twelve  but  many  others  only  less  trusted  than  they. 
This  body  of  faithful  disciples  included  a  few  women 
bound  to  Him  by  ties  of  gratitude  and  reverence.  Mary 
of  Magdala,  unfortunately  and  no  doubt  unjustly  fated 
to  be  reputed  as  one  redeemed  from  a  life  of  sin,  but 
unquestionably  a  noble  woman  delivered  by  Jesus  from 
daily  martyrdom;  the  wife  of  Chuza,  Herod's  steward, 
a  woman  of  means,  and  others  were  His  companions, 
deeming  it  a  sacred  pleasure  to  contribute  of  their 
means  toward  the  support  of  the  disciples.  To  Jesus,  as 
to  other  teachers  among  the  Jews,  this  problem  must  at 
times  have  been  perplexing.  It  was  commonly  solved 
by  the  generosity  of  well-to-do  followers,  who  esteemed 
it  a  privilege  to  assist  in  the  maintenance  of  what  con- 
tributed to  their  beloved  Master's  influence.  That  He 
not  only  allowed  these  women  to  perform  this  duty  but 
associated  them  with  the  disciple  company  was  a  wide 
departure  from  the  conventional  standards  of  Eabbinic 
practice,  but  in  full  accordance  with  His  generous  and 
thoughtful  policy. 

His  friendliness  to  all  finds  striking  illustration  in 
the  story,  told  so  graphically  in  Luke's  Gospel,  of  the 
meal  in  the  house  of  Simon,  the  Pharisee.  While  Phar- 
isees as  a  class  were  in  an  attitude  of  hostility  to  Jesus, 
there  were  some  who  inclined  to  believe  in  Him  and 
many  who,  with  more  or  less  condescension,  sought  to 
hear  Him  present  His  own  side  of  the  truth.  Simon 
appears  to  have  invited  Jesus  to  his  house  in  order  that 
he  and  his  friends  might  hear  Him  without  disturb- 
ance or  interruption.  He  treated  Jesus  as  a  curiosity 
father  than  as  a  guest,  omitting  the  customary  courte- 
sies shown  to  his  friends.  Nevertheless  the  meal  went 
on  as  intended,  until  a  strange  incident  occurred.    A 


Chapter  19.     Pharisaism  BehuJced 


77 


woman,  who  for  some  reason  was  not  permitted  to  en- 
ter the  synagogue,  probably  because  of  her  impure  life, 
stole  in  quietly,  placed  herself  at  the  outstretched,  un- 
sandaled  feet  of  the  Master,  anointed  them  with  costly 
ointment,  and  bathed  them  with  yet  more  precious  tears 
of  loving  repentance.  Somewhere  Jesus  had  spoken  to 
her  sinful  heart  and  manifested  a  sympathy  and  en- 


Ancient  Couch  Table. 

couragement  which  made  for  her  redemption.  She 
could  not  refrain  from  this  silent  testimony  of  her 
gratitude  and  her  purpose.  Jesus,  she  well  knew, 
would  understand  her.  With  His  approval  she  could 
brave  the  merciless  disapproval  of  the  Pharisees. 

The  delicacy  with  which  Jesus  dealt  with  her  and 
His  universal  courtesy  did  not  prevent  Him  from  hold- 
ing up  a  mirror  for  Simon.  He  was  taught  that  for- 
giveness should  keep  pace  with  bitter  need,  and  that  a 
true  love  for  men  takes  account  of  nothing  else. 

The  attitude  of  Jesus  toward  those  whom  He  met  at 
this  time  of  whatever  class  is  a  continuous  inspiration 
to  His  followers  in  their  contact  with  life.  The  misap- 
prehensions of  others  made  no  difference  with  Him.  He 
continued  to  give  His  best. 

But  He  occasionally  drew  a  line.  A  personal  wrong 
He  ignored;  a  spiritual  crime — the  forbidding  of  the 
free  course  of  saving  grace — He  denounced.  In  this 
too  He  set  a  permanent  example. 


78  The  Life  of  Christ 

Chapter  20.— The  Parables  of  the  Kingdom. 

Mt.  13:1-50;  Mk.  4:26-29. 

The  attentive  deader  of  the  Gospels  will  note  with 
surprise  the  fact  that  the  Synoptists  seem  to  testify  that 
Jesus  at  this  period  of  His  ministry  began  to  emphasize 
the  use  of  parables  in  His  teaching.  It  does  not  follow 
that  He  had  made  no  previous  use  of  this  effective  edu- 
cational instrument,  but  only  that  there  was  a  reason 
for  its  more  constant  and  striking  use. 

The  use  of  all  forms  of  imagery  in  discourse  was  com- 
mon among  the  Jewish  teachers  of  that  day.  They  de- 
lighted in  riddles  and  fables,  in  stories  and  illustrations, 
in  curious  and  impressive  methods  of  presenting  truth, 
which  met  with  great  acceptance  on  the  part  of  the 
people.  Jesus  was  a  master  of  the  art  of  imaginative 
expression.  From  the  outset  His  illustrations  made  a 
deep  impression  upon  His  audiences.  His  figurative 
expressions  were  singularly  apt  and  forceful.  "I  will 
make  you  fishers  of  men."  "Ye  are  the  salt  of  the 
earth,  the  light  of  the  world."  "They  that  are  whole 
have  no  need  of  a  physician,  but  they  that  are  sick." 
According  to  His  recorded  addresses  He  made  constant 
use  of  more  elaborate  imagery,  not  alone  of  the  parable 
but  of  allegory. 

His  use  of  the  parable  in  teaching  truth  is  made  evi- 
dent by  the  Gospels.  Apparently  more  tlian  one  reason 
made  this  a  favorite  method  of  instruction.  One  great 
value  of  the  parable  is  the  ease  with  which  it  is  retained 
in  memory.  But  it  likewise  attracts  the  hearer  and 
makes  him  ready  to  listen  to  truth.  It  also  presents  the 
essential  truth  in  a  forceful  way,  reserving  the  unwel- 
come conclusion  for  the  hearer  himself. 

It  follows  that  a  parable  must  not  be  over-interpreted. 
It  is  intended  to  convey  one  principal  teaching,  not  a 
dozen.  An  alle.s^ory,  like  that  of  the  Good  Shepherd,  or 
the  Vine  and  the  Branches,  must  be  significant  in  de- 
tails in  order  to  be  most  effective;  a  parable,  like  that 


Chapter  20.    Parables  of  the  Kingdom  ^^ 

of  the  Eich  Man  and  Lazarus,  is  evidence  that  the 
minor  details  are  but  an  effective  setting  to  the  real 
teaching  intended. 

One  is  tempted  to  conclude  from  the  apparent  state- 
ments of  the  Gospels  that  Jesus  made  use  of  parables  in 
order  to  prevent  men  from  getting  at  truth.  "To  them 
it  is  not  given  to  know  the  mysteries  of  the  kingdom  of 
heaven."  In  a  certain  sense  it  is  true  that  the  real 
meaning  of  a  parable  might  be  obscure  to  one  who  was 
wholly  unspiritual  in  temperament  and  not  in  sympathy 
with  the  purposes  of  Jesus.  There  were  always  a  large 
number  of  auditors — possibly  a  majority — whose  ears 
were  attentive  to  the  story  and  to  nothing  more,  but 
that  Jesus  deliberately  sought  to  withhold  the  truth 
from  any  one  seems  incredible.  The  real  purpose  of  a 
parable  is  to  set  forth  a  spiritual  truth  in  effective  fash- 
ion, to  give  it  wings,  to  insure  its  life,  to  make  it  unfor- 
getable.  Incidentally  it  furnished  entertainment  of  a 
favorite  sort. 

The  grouping  in  the  first  Gospel  of  eight  parables, 
as  if  all  were  delivered  on  this  one  occasion,  serves  to 
impress  the  reader  with  their  significance.  It  is  quite 
possible  that  several  of  them  were  actually  spoken  on 
other  occasions,  and  equally  possible  that  more  than 
eight  were  delivered  at  this  time.  The  parallel  pas- 
sage in  Mark  includes  two  of  these  parables  and  one  new 
one.  The  Gospel  of  Luke  gives  only  the  parable  of  the 
Sower  in  this  connection,  assigning  another  occasion  for 
those  of  the  Mustard  Seed  and  the  Leaven.  Doubtless 
Jesus  often  used  these  parables  of  the  kingdom,  so  fit- 
ting and  helpful  for  His  purpose. 

The  student  of  these  parables  is  constantly  impressed 
by  the  felicity  with  which  Jesus  made  use  of  them  and 
the  importance  of  the  teaching  thus  conveyed.  Among 
the  religious  teachers  of  the  world  who  have  adopted 
and  made  their  own  historic  methods  sanctioned  by  an- 
tiquity and  popular  approval  He  stands  foremost. 
Other  teachers  could  pray  and  could  teach  their  disci- 
ples to  pray,  yet  there  is  really  no  prayer  which  com- 


80  The  Life  of  Christ 

pares  with  His  own.  Others  were  noted  for  the  depth 
and  charm  of  their  teachings,  but  Jesus  was  easily  the 
Master  of  all. 

Bruce  remarks  that  the  parables  of  the  Sower  and  of 
the  Tares  and  the  Drag  Net  belong  together.  The 
first  explains  the  fact  that  men  are  so  variously  affected 
by  even  the  most  earnest  preaching.  There  are  all 
sorts  of  hearers,  some  of  whom  are  no  more  impressible 
than  soil  that  is  strewn  with  rocks.  The  second  and 
third  indicate  that  the  kingdom  could  not  begin  by  sort- 
ing out  its  own  people  and  excluding  the  rest.  The 
time  for  sorting  comes  at  the  end  of  a  fishing,  not  be- 
fore. The  growth  of  the  kingdom  is  a  long  historical 
process. 

The  parables  of  the  Mustard  Seed  and  the  Leaven 
explain  themselves.  The  kingdom  of  heaven  is  sure  to 
keep  growing,  silently,  surprisingly,  beneficently.  Give 
it  time. 

The  Hidden  Treasure  and  the  Pearl  of  Great  Price 
are  perfect  illustrations  of  the  supreme  value  of  the 
kingdom.  One  who  knows  about  spiritual  values  will 
make  any  sacrifice  whatever  to  insure  his  possession  of 
this  greatest  good. 

The  parable  of  the  Householder  is  supplemental  to 
those  preceding.  Jesus  would  have  His  disciples  fresh- 
minded,  un-Eabbinical,  reverent  toward  familiar  truth, 
open  to  that  which  is  new,  loyal  always  to  the  preaching 
of  truth. 

One  who  considers  the  parables  in  the  light  of  the  cir- 
cumstances of  the  active  ministry  of  Jesus  realizes  that 
they  may  have  been  utilized  by  Him  at  this  particular 
crisis  as  an  apology  and  as  an  efficient  method  of  pre- 
sentation. Some  explanation  of  the  situation  was 
needed  in  order  that  the  disciples  might  not  lose  heart. 
They  as  well  as  He  could  see  that  His  cause  was  making 
but  slight  progress.  The  king  on  his  throne,  the  relig- 
ious leaders,  His  own  family,  the  people  at  large — with 
one  accord  failed  to  take  Him  at  His  own  estimate.  He 
had  to  remind  them  of  the  working  conditions  of  such 


Cha'pter  20.     Parables  of  the  Kingdom.  81 

an  enterprise  as  His  and  to  encourage  them  ty  an  assur- 
ance of  iutiire  results. 

To  a  certain  extent  the  emphasis  laid  by  Him  on  this 
form  of  teaching  may  have  been  due  to  the  evident 
misapprehension  of  His  plainer  declarations.  There 
was  a  real  advantage  in  the  employment  of  natural  and 
familiar  analogies  in  nature  and  life  for  the  explanation 
of  His  conception  of  the  kingdom  and  its  future. 

Neither  self-defense  nor  the  exigencies  of  instruction, 
however,  account  in  full  for  parables.  They  were  as 
natural  to  Jesus  as  the  habit  of  prayer,  the  spontaneous 
expression  of  His  genial,  healthful,  clear-visioned  per- 
sonality. The  Christian  of  to-day  can  ill  afford  to  ignore 
the  parable  habit.  It  is  helpful  to  the  teacher  who  de- 
sires to  cultivate  the  art  of  putting  ideas  in  attractive 
forms,  which  cannot  be  readily  dropped  out  of  mind.  It 
is  indispensable  for  the  disciple  who  faces  the  hard  facts 
of  daily  life.  The  parable  habit  will  transform  and 
illumine  and  interpret  the  most  prosaic  happenings  into 
inspiring  contributions  to  the  progress  of  the  kingdom 
of  God. 


82  The  Life  of  Christ 

Chapter   21.— The    Commanding    Personality    of   Josas. 

Mk.  4:35—5:20. 

The  solicitude  of  the  family  of  Jesus  in  regard  to 
His  physical  well-being  was  not  wholly  misplaced. 
Occasionally  Jesus  Himself  found  it  needful  to  slip 
away  from  the  constant  pressure  of  the  multitude  for 
whose  relief  He  was  incessantly  importuned.  To  pre- 
serve that  serene  balance  of  mind  which  characterized 
Him  He  sought  a  few  hours  of  privacy  with  His  inti- 
mates. Only  thus  could  He  maintain  His  own  vitality 
and  courage  and  replenish  theirs. 

After  the  day  or  days  of  instruction  and  healing  in 
Capernaum  He  found  Himself  at  the  shore  of  the  lake, 
and  on  an  impulse  which  may  have  been  sudden  pro- 
posed to  His  disciples  that  they  go  over  to  the  other  side. 
Matthew's  Gospel  alone  suggests  the  pressure  of  the 
multitude  as  a  motive;  but  the  others  imply  it  more  or 
less  distinctly.  His  companions  were  ready  to  go. 
These  brief  periods  of  absence  invariably  were  times  of 
instruction.  Jesus  rarely  failed  to  exhibit  Himself  in 
some  new  phase  of  character,  which  strengthened  their 
confidence  in  Him  or  broadened  their  vision. 

Mark  indicates  the  quickness  of  the  disciples'  response 
to  the  susrgestion  of  the  Master.  Even  so  it  was  not 
possible  to  go  unattended.  Some  of  His  auditors  had 
gotten  into  the  boats  which  were  at  the  shore,  and  lost 
no  time  in  following:  the  Rabbi  who  had  impressed 
Himself  so  powerfully  upon  them.  These  may  have 
been  witnesses  to  the  remarkable  events  which  took 
■place  or  they  mav  have  merelv  escorted  Him  for  a  dis- 
tance, returning  in  the  face  of  the  rising  tempest. 

As  they  proceeded  a  storm  arose  in  sudden,  fierce 
^ists,  rolling  un  grpat  waves  which  broke  orer  the  boat 
and  were  tapirllv  fillinsf  it  with  water.  Overcome  bv 
fatijnie  Jpsns  had  fallen  asleep  on  the  roupfh  leathern 
f'ushion  which  server!  for  tbe  steersman.  Through  all 
the  disturbance  of  the  elements  and  plunging  of  the 


Chapter  21.     His  Commanding  Personality        83 

vessel  He  slept  soundly.  At  last,  overmastered  by 
alarm,  the  others  in  the  boat  wakened  the  Master-  and 
besought  Him  to  save  them.  Since  fonr  of  them  vs^ere 
fishermen  by  occupation,  accustomed  to  handle  boats 
and  acquainted  with  the  lake,  the  situation  must  have 
seemed  really  perilous. 

The  narrative  of  Mark  is  intensely  dramatic.  It  con- 
veys an  impression  of  the  raging  storm  and  the  threaten- 
ing waves  and  of  the  calmness  and  majestic  assertive- 
ness  of  Jesus.  Its  parallelism  gives  an  effect  of  state- 
liness  which  is  unique.  He  addresses  separately  the 
wind  and  the  sea  and  they  each  obey. 

Marvellous  as  the  outcome  seemed  to  them,  it  was 
more  than  a  lesson  of  the  resourcefulness  and  domi- 
nance of  Jesus.  His  self-mastery  and  absolute  confi- 
dence was  the  chief  impression.  The  disciples  were 
ever  being  astonished  and  awed  by  Him.  Their  educa- 
tion had  to  proceed  one  step  at  a  time,  each  advance 
making  a  serious  demand  upon  their  loyalty.  Even 
Jesus  could  scarcely  realize  their  slowness  of  apprehen- 
sion. His  rebuke  seems  to  contain  a  note  of  sorrowful 
surprise.  Could  they  not  be  courageous  as  long  as  He 
was  near  at  hand  ?  Had  He  not  even  yet  won  their  un- 
swerving confidence? 

At  the  further  shore  a  no  less  convincing  demonstra- 
tion of  His  power  took  place,  related  in  the  second  Gos- 
pel with  extreme  realism  and  graphic  power.  The  party 
landed  on  heathen  territory  in  the  region  known  as  the 
Decapolis,  a  league  of  Greek  cities  dating  back  as  far  as 
the  time  of  Pompey.  Some  city  (Mk.  5 :  14)  was  not 
far  away,  but  the  spot  where  they  landed  was  appar- 
ently wild,  hilly  and  rather  desolate.  Perhaps  the  name 
of  the  town  near  by  was  Khersa,  whose  territory  probably 
bordered  on  the  north  with  that  of  Bethsaida.  That  the 
people  were  Greek  in  habits  may  be  argued  from  the 
vast  herd  of  swine  which  was  plainly  in  sight. 

Here  they  were  met  at  once  by  a  man  who  was  vio- 
lently insane.  He  was  unclothed,  uncanny,  a  constant 
wanderer,  possessed  as  all  believed  by  a  host  of  evil 


84 


The  Life  of  Christ 


Hill  of  the  Swine  near  Gerasa,  or  Khersa. 

(Copyright,  1898,  by  A.  J.  Holman  &  Co.,  Philadelphia.) 


spirits.  Day  and  night  he  roamed,  screaming  in  his 
frenzy  and  cutting  himself  with  stones,  a  terror  to  all 
who  Lived  in  the  vicinity,  wholly  uncontrollable.  Rush- 
ing, as  was  his  wont,  to  meet  the  intruders  the  maniac 

was  arrested  and 
mastered  at  once 
by  the  calm,  strong 
personality  of  Jesus. 
One  feature  of  his 
twisted  conscious- 
ness was  the  sense 
of  possession  by  un- 
numbered demons, 
and  of  being  sub- 
ject to  their  will. 
The  spiritual  mas- 
terfulness of  Jesus 
was  adequate  for 
the  restoration  of  the  poor  sufferer  to  his  proper  balance 
of  mind. 

The  three  outstanding  facts  in  this  case  with  reference 
to  which  all  testimonies  agree  are  the  seriousness  of  his 
condition,  the  completeness  of  his  cure  and  the  destruc- 
tion, in  close  connection  with  the  cure,  of  the  great  herd 
of  swine  which  was  feeding  near  at  hand.  To  those  who 
were  witnesses  the  explanation  of  the  case  was  simple. 
The  demons  who  were  in  the  man  entered  into  the  swine 
and  caused  the  catastrophe.  How  a  trained  observer  of 
to-day  would  have  explained  the  circumstances  no  one 
can  declare.  We  can  readily  imagine  a  series  of  parox- 
ysms on  the  part  of  the  madman  which  affected  the  herd 
with  extreme  terror.  The  whole  countryside  came 
flocking  to  the  scene  of  the  catastrophe.  They  won- 
dered when  they  saw  the  demoniac  in  his  right  mind, 
but  they  were  unwilling  to  have  the  work  continued  at 
such  a  price.     They  besought  the  Master  to  go  away. 

The  man  who  was  healed  desired  to  follow  Jesus.  But 
the  Master  bade  him  rather  give  his  redeemed  life  to 
glad  and  thankful  service  as  the  first  apostle  to  the  non- 


Chapter  21.     His  Commanding  Personality        85 

Jewish  world.  It  is  not  certain  that  he  accomplished 
great  things.  There  was  a  passing  wonder  at  his  testi- 
mony, possibly  a  determination  on  the  part  of  many  to 
see  Jesus,  if  the  opportunity  came,— little  more. 

Demoniac  possession  is  one  of  the  unsolved  mysteries 
of  the  Gospel  tradition.  Beyond  question  the  people 
of  Judea  and  Galilee  believed  in  its  reality  and  dis- 
tinguished it  often  from  physical  disease.  The  two 
principal  reasons  for  regarding  a  demoniac  as  more 
than  merely  an  insane  person  are  their  characteristic 
recognition  of  Jesus  as  the  Messiah  and  His  apparent 
acceptance  of  the  popular  view  that  they  were  pos- 
sessed. He  said  in  the  case  of  the  man  of  Gadara, 
"Come  forth,  thou  unclean  spirit,  out  of  the  man.'' 
The  first  reason  may  be  explained  by  the  prevailing 
Messianic  ardor,  sure  to  affect  unbalanced  minds. 
Jesus  did  not  value  their  testimony.  The  second  rea- 
son is  truly  perplexing,  but  only  because  we  hesitate  to 
suppose  that  He  would  allow  His  disciples  to  cherish  an 
error.  The  certain  truth  is  that  whether  the  disease 
was  mental  or  spiritual,  and  its  subject  responsible  or 
irresponsible,  Jesus  was  its  Master.  A  moment  in  His 
presence  was  sufficient  to  give  the  victim  a  self-mastery. 
Fellowship  with  Him  was  then,  as  now,  the  secret  of  its 
maintenance. 

The  people  of  Gadara  we  profoundly  pity.  Because 
of  losing  a  little  property  they  forfeited  the  greatest  op- 
portunity of  their  lives.  It  is  an  outstanding  mystery 
that  men  will  witness  the  triumphs  of  the  Gospel  and 
yet  continue  to  ignore  its  claims. 


86 


The  Life  of  Christ 


Chapter  22.— The  Power  of  Faith. 

Mt.  9:27-34;  ML  5:21-43. 

Apparently  Jesus  did  not  remain  long  among  the 
inhospitable  people  of  the  Gadarene  country.  He 
returned,  according  to  the  first  Gospel,  to  Capernaum, 
where  the  multitude  was  expectant  and  ready  to  give 
Him  a  welcome.  Before  He  had  left  the  seaside  He  was 
approached  by  the  ruler  of  the  local  synagogue,  Jairus 
by  name,  a  man  of  much  influence,  who  was  entrusted 
with  the  care  of  public  worship,  appointing  readers  and 

preachers.  Usually 
there  was  only  one 
such  official  at  a 
synagogue.  Mark  rec- 
ognizes him  as  be- 
longing to  that  class. 
Jairus,  overcome  by 
grief,  hearing  of  the 
coming  of  Jesus, 
hastened  from  the 
chamber  of  death  to 
im^portune  Jesus  to 
lend  His  aid  and  re- 
store her,  before  it 
should  be  too  late.  The  Master  could  not  resist  such  an 
earnest  appeal  with  its  note  of  faith.  He  followed  him 
with  the  disciples. 

Jesus  was  closely  pressed  by  a  great  crowd  who  hoped 
to  witness  a  miracle.  In  this  throng  was  a  woman,  who 
for  twelve  years  had  suffered  grievously  from  a  malady 
which  no  one  had  been  able  to  cure.  In  Christian  tra- 
dition her  name  was  Veronica.  Her  sickness  made  her 
Levitically  unclean  and  she  did  not  wish  to  call  public 
attention  to  it,  so  she  came  behind  Jesus  and  touched 
the  tassel  or  border  of  His  overgarment,  thinkinor  that 
even  such  a  contact  with  Him  would  heal  her.  Though 
a  superstitious  act,  it  was  her  best  and  most  natural  ex- 
pression of  confidence  in  Jesus. 


Ruins  mi  Synag^ogue  at  Tell  Hum. 

One  of  the  traditional  sites  of  Capernaum. 


Chapter  22.     The  Power  of  Faith  87 

We  can  well  imagine  the  timidity  and  tentativeness 
with  which  she  approached  the  Master  to  make  the  trial. 
She  had  endured  every  phase  of  shame  and  agony  for 
years.  Not  alone  her  resources,  but  her  courage  were 
almost  expended.  Her  need  was  so  desperate  that  she 
dared  to  press  it  on  this  inappropriate  occasion,  when 
Jesus  was  hurrying  on  an  errand  of  life  and  death  to 
the  house  of  the  ruler. 

Then  came  the  great  wonder.  In  a  moment  she  felt 
that  her  complaint  was  healed,  that  her  time  of  distress 
was  over.  She  stepped  away  but  not  out  of  earshot. 
Jesus  at  once  knew  that  some  one  had  touched  Him 
and  asked  who  it  was.  Despite  the  natural  astonish- 
ment of  His  disciples  He  persisted  in  declaring  that 
some  one  had  been  healed. 

The  woman  could  not  longer  keep  her  secret.  "It 
occurred  to  her  that  she  might  have  been  doing  some- 
thing terribly  wrong  in  obtaining  her  great  blessing 
from  the  Healer  in  this  strange  way.''^  Trembling  with 
fear  she  cast  herself  at  His  feet  and  confessed  her 
daring  deed.  With  infinite  tact  and  delicacy  Jesus 
addressed  her  as  "daughter,"  a  soothing,  considerate, 
tender,  reassuring  word.  It  expressed  forgiveness,  com- 
prehension and  comfort — all  in  one.  He  then  com- 
mended her  faith  and  graciously  dismissed  her  in  peace. 

Mark's  lively  narrative  enables  us  to  follow  the  course 
of  Jesus  to  the  house  of  the  ruler.  While  on  his  way 
Jairus  was  told  that  the  child  had  expired.  Jesus 
overheard  the  message  and  encouraged  him  to  hold  on 
to  his  faith. 

Why  Jesus  selected  Peter,  James  and  John  to  go  with 
Him  has  been  variously  explained.  Probably  the 
Twelve  would  have  been  too  many  and  yet  these  could 
represent  them  as  eye-witnesses.  Probably  also  there 
was  a  svmpathy  between  these  three  and  the  Master 
which  made  them  particularly  agreeable  as  companions. 
There  were  hopes  and  thousrhts  in  the  mind  of  Jesus 
which  could  scarcely  be  confided  to  tbe  entire  group  of 
apostles.  He  was  the  Teacher  and  Guide  of  them'  all,  but 


88  The  Life  of  Christ 

tiie  intimate  friend  of  a  few.  His  preference  awakened 
some  jealousy,  yet  was  persistent.  Jesus  found  m  the 
three,  especially  in  Peter  and  John,  a  responsiveness,  a 
readiness  of  comprehension  and  a  comradeship  which 
were  of  great  support  to  Him  and  more  or  less  essential 
to  His  own  balance  of  judgment  and  persistency  of 
purpose.  Not  even  the  Master  loved  to  stand  alone  con- 
tinually. At  the  more  important  occasions  of  His 
ministry  He  took  the  three  with  Him. 

Coming  to  the  ruler's  house  Jesus  found  there  already 
a  throng  of  people,  relatives,  friends,  mourners  and 
onlookers,  drawn  by  various  motives,  sympathy,  the 
desire  to  share  in  the  good  things  going  at  the  funeral, 
and  professional  zeal.  The  funeral  of  a  member  of  the 
family  of  one  of  the  leading  citizens  of  Capernaum 
would  call  for  the  prompt  attendance  or  the  repre- 
sentation of  every  one  of  social  standing  in  the  city.  It 
would  afford  an  open  opportunity  for  many  of  less 
importance  to  show  their  sympathy  or  interest.  It 
demanded  the  presence  of  every  relative  of  whatever 
degree.  Besides  those  who  prepared  the  body  for  the 
last  rites,  the  mourning  customs  of  the  day — as  ancient 
as  the  days  of  Jeremiah  (Jer.  9: 17,  18) — required  the 
attendance  of  flute  players  and  professional  mourners. 
The  latter  sang  elegies  of  a  peculiar  metre  and  style  in 
praise  of  the  dead.  If  we  may  cite  in  illustration  the 
custom  of  the  farther  East  as  witnessed  to-day,  these 
mourning  songs,  while  inflexible  as  to  form  and  melody, 
were  endlessly  varied  in  sentiment,  not  infrequently 
made  to  order. 

As  befitted  the  great  occasion  and  the  suddenness 
with  which  it  had  become  necessary,  there  was  great 
confusion  when  Jesus  arrived.  Manufactured  feeling  of 
any  kind  was  intensely  distasteful  to  Him  and  grief 
above  all  others.  He  quickly  dismissed  the  whole 
throng,  declaring  that  the  maiden  was  not  dead  but 
sleeping,  l^aturally  they  laughed  derisively,  for  she 
was  to  all  seeming  beyond  the  reach  of  any  healing 
touch.     The   Master's   air   of   authoritative   confidence 


Clatter  22.     The   Power   of  Faith  89 

prevailed  with  all.  Taking  only  the  parents  of  the 
maiden  and  His  trusted  Three  He  entered  the  chamber 
of  death. 

Three  details  of  His  action  at  the  bedside  are  of  per- 
manent interest.  Notwithstanding  the  strict  cere- 
monial law  in  regard  to  the  defilement  occasioned  by 
touching  a  corpse  He  took  the  maiden  by  the  hand.  The 
law  had  to  yield  to  grace  where  the  two  came  into  col- 
lision in  His  work  for  the  world.  Again  He  spoke  to 
her  in  the  current  vernacular,  Aramaic.  Probably  He 
was  also  a  user  of  Greek;  but  at  such  a  time  as  this.  He 
used  the  home  speech.  Finally  His  thoughtfulness  in 
little  details  is  exhibited  by  the  injunction  to  give  her 
some  nourishing  food  after  her  long  exhaustion.  The 
parents  in  their  overwhelming  joy,  which  must  have  been 
manifesting  itself  in  endearments  and  expressions  of 
thankfulness,  might  well  have  forgotten  her  need.  But 
Jesus  had  a  wonderful  stock  of  common  sense. 

There  is  a  valuable  lesson  in  His  wise  command.  He 
had  restored  the  maid  to  her  world.  It  was  not  that  she 
might  henceforth  live  apart  from  others,  but  that  the 
old  ties  and  habits  and  responsibilities  might  be  re- 
newed. There  was  no  such  idea  in  the  mind  of  Jesus  as 
a  life  which  ignores  relationships  and  duties. 

That  nowhere  Jesus  is  made  to  express  a  sense  of 
dependence  on  God  for  the  power  which  He  had  been 
exhibiting  does  not  of  course  alter  the  fact  of  His 
conscious  and  constant  appeal.  His  source  of  strength 
was  the  Father, 


90  The  Life  of  Christ 

Chapter  23.— The  Mission  of  the  Twelve. 

Mt.  9  :  35—11 : 1 ;  Mk.  G  :  1-13. 

Following  the  incidents  at  Capernaum  Jesus  and  His 
little  company  seem  to  have  begun  a  tour  of  consider- 
able duration  among  the  villages  of  Galilee.  Of  its  de- 
tails we  are  told  but  few.  He  visited  Xazareth,  He  did 
His  usual  varied  work  of  preaching,  teacliing  and  heal- 
ing in  many  other  villages;  He  was  so  impressed  with 
the  conditions  He  found  that  He  formed  the  important 
resolution  of  sending  forth  the  Twelve  to  supplement 
His  own  activity. 

From  what  motives  He  made  His  way  to  Xazareth 
we  can  only  conjecture.  He  could  hardly  have  expected 
Teal  sympathy  and  encouragement  in  the  face  of  the 
recent  action  of  His  owti  family  circle.  But  doubtless 
when  in  that  vicinity  the  spell  of  His  boyhood  village 
asserted  itself  and  He  went  for  a  day  or  two  of  refresh- 
ing K£4:  amidst  its  familiar  scenes. 

Whether  it  was  His  second  visit  to  Xazareth  or 
His  first  depends  upon  the  interpretation  given  to  the 
fourth  chapter  of  the  Gospel  according  to  Luke.  There 
are  many  who  regard  both  narratives  as  referring  to  the 
one  visit  which  took  place  during  this  second  Galilean 
tour.  In  such  case  Luke  made  use  of  the  incident  as  a 
pertinent  illustration  of  a  synagogue  sermon,  such  as 
Jesus  was  constantly  delivering.  He  thought  it  a  fit- 
ting introduction  to  liis  story  of  the  active  ministry 
of  Jesus,  and  reproduced  it  in  that  connection. 

It  was  natural  for  Him  to  make  His  way  to  the 
synagogue  on  the  Sabbath,  nor  would  He  refrain  from 
preaching  the  message  with  which  His  heart  was  full. 
Taken  unawares.  His  neighbors  paid  spontaneous  trib- 
ute to  His  gracious  and  winning  speech,  so  fine  a  real- 
ization of  their  secret  hopes  for  the  nation.  On 
reflection,  however,  they  began  to  discuss  the  wonderful 
difference  between  the  eloquent  and  noble  rabbi  who  had 
just  come  to  them  and  the  boy  who  had  grown  up 
obscurely  in  their  midst.     They  quickly  reached  the 


Chapter  23.     Mission  of  the  Twelve  91 

Etages  of  contemptuous  rejection  of  His  appeals  and  of 
desiring  to  be  rid  of  Him.  They  could  not  overlook 
His  quiet,  uneventful,  unimposing  growth  to  manhood, 
devoid  of  all  pretense  of  leadership  or  unusual  power. 

Their  attitude  was  at  least  a  first-rate  bit  of  evidence 
that  His  was  an  extraordinary  personality.  Their  con- 
tempt was  clearly  bom  of  jealousy,  their  lack  of  faith  a 
deliberate  resistance  of  impulse.  Xo  wonder  Jesus 
marveled.  He  had  occasion  sometimes  to  be  annoyed 
at  the  manifestation  of  faith ;  in  this  case  He  wondered 
at  their  stupid  lack  of  com.prehension. 

As  the  tour  continued  Jesus  was  deeply  impressed  by 
the  religious  need  of  His  countrjTnen.  It  was  indeed 
bitter.  Xot  only  were  they  spiritually  distressed,  but 
their  natural  leaders  showed  them  only  neglect.  The 
Pharisees  of  that  day  as  a  class  were  thinking  about 
themselves  rather  than  the  people.  His  mood  of  inter- 
est and  sympathy  passed  quickly  into  one  of  active  pur- 
pose to  help.  He  could  not  long  remain  a  mere 
observer,  for  He  had  nothing  of  the  cynical  about  Him. 
He  turned  with  a  note  of  appeal  to  His  disciples,  and 
pointed  out  the  tremendous  opportunity  exhibited  by 
this  obvious  need.  Laborers  of  a  sort  were  to  be  found 
in  this  potential  harvest  field,  but  effective  workers  were 
scarce  enough,  and  many  more  were  needed. 

The  situation  called  for  a  rapid  evangelization  of  the 
province  in  order  that  every  one  should  hear  the  glad- 
dening Gospel  message.  Hence  the  Twelve  were  sent 
forth,  two  and  two.  Mistakes  they  might  make  and 
their  impress  would  be  but  partial,  yet  they  would 
follow  His  methods  and  inculcate  His  spirit. 

The  instructions  given  by  Jesus  speak  in  the  main 
for  themselves,  but  justify  some  especial  comment.  The 
charge,  found  only  in  Matthew,  to  avoid  Gentile  and 
Samaritan  cities,  was  not  surprisinsr  in  view  of  the 
facts :  there  was  as  yet  an  open  field  for  effective  effort 
in  Galilee  and  the  disciples  were  hardly  fitted  to  cope 
with  unfamiliar  conditions.  The  great  purpose  of  their 
mission  was  to  be  the  moral  and  spiritual  stimulus  of 


92 


The  Life  of  Christ 


the  people.     They  were  to  preach  and  teach  continually, 
but  also  to  heal  as  opportunity  offered.     They  were  to 
avoid  unnecessary  elaborateness  of  outfit  or  mere  dis- 
play that  their  journey 

i^^^Mniij, .n„M.„„.,.,.,.u    . ^^-^|n — I     might  be  rapid  and  their 

spirit  of  friendliness 
have  its  full  appeal. 
They  were  to  use  their 
good  judgment  in  select- 
ing the  environment  of 
their  mission  in  each  vil- 
lage, but  not  to  waste 
time  in  enforcing  that 
judgment. 

Mt.  10 :  40-42  may 
well  be  regarded  as  a 
part  of  the  instructions 
to  the  Twelve  at  this 
time,  but  it   is   evident 

Oriental  Salutations.  that  verses  16-39  belong 

to  some  later  instruc- 
tions, which  contemplated  the  apostolic  age  and  its 
trials.  The  people  of  Galilee  were  not  as  yet  in  the 
attitude  of  ^Volves,"  nor  had  the  time  yet  come  for  per- 
secutions of  those  who  spread  abroad  the  message  of  the 
kingdom.  Those  fiery  trials,  when  they  came,  were 
such  as  to  test  severely  the  courage  and  constancy  of 
each  apostle.  They  needed  just  such  forecasts  of  what 
they  would  have  to  ,^o  through,  and  such  assurances  of 
divine  support,  but  not  until  lonof  contact  with  Jesus 
and  some  experience  in  the  blessedness  of  a  successful 
ministry  had  ^Ven  them  a  confidence  which  would  defy 
opposition.  The  insertion  of  these  instructions  for 
the  later  age  at  this  time  is  another  illustration  of  the 
fondness  of  the  first  Gospel  for  grouping  similar 
material. 

Wliile  the  discinles  were  awny  on  this  mission  Jesu«* 
Himself  cn-ntirmed  His  own  work,  avoidinsr  those  vil- 
lages  where   His   disciples   had   been   or   were   going, 


Chapter  23.     Mission  of  the  Twelve  &3 

giving  them,  as  one  has  expressed  it,  "room  and  time." 
For  some  time  this  evangelization  continued,  every- 
where finding  a  response. 

Disciples  need  to  be  placed  in  commission  every  day 
of  the  year,  and  these  instructions  have  lost  none  of 
their  pertinence  or  value  with  the  lapse  of  centuries. 
The  subordination  of  all  personal  interests  to  those  of 
prompt  and  effective  achievement  of  the  object  in  view, 
the  warning  against  over-requirement,  the  injunction  to 
observe  a  thoughtful  and  generous  courtesy  even  when 
engaged  upon  a  great  mission,  are  fundamentally  vital 
to  such  as  would  serve  their  generation. 

Ambassadors  for  Christ  must  have  a  great  drawing 
toward  the  rescue  of  men  from  conditions  which  belittle 
and  ruin  their  lives.  They  will  count  the  cost  of  serv- 
ice and  enter  upon  it  cheerfully.  They  can  to-day  have, 
as  did  the  Twelve,  the  helpful  consciousness  of  the  abid- 
ing interest  and  support  of  the  Master. 


Chapter  24.— The  Feeding  of  the  Five  Thousand. 

Mk.  6:U-4:6;  Jo.  G :  1-15. 

The  evangelizing  work  of  the  Twelve  in  all  parts  of 
Galilee  spread  far  and  wide  a  knowledge  of  Jesus,  the 
wonderful  Teacher  and  Healer.  Even  Herod  in  his 
palace  heard  rumors  concerning  the  young  Eabbi  and 
His  bold  message  of  righteousness  and  the  kingdom  of 
God,  and  wondered  if  John  the  Baptist  had  not  risen 
from  the  dead  to  confront  him  once  more. 

There  was  reason  for  his  query.  Not  long  before, 
that  noble  man  of  God  had  been  beheaded  at  his  order. 
For  many  months  he  had  been  languishing  in  prison 
for  sticcmatizins:  the  adulterous  relations  of  Herod  with 
Herodias  as  they  deserved.  The  kinsr,  bad  as  he  was, 
feared  and  reverenced  the  Bantist.  His  consort  nursed 
a  sleepless  hatred  of  her  plain-spoken  critic,  and  found 


94  The  Life  of  Christ 

her  opportunity  for  revenge  at  a  banquet  given  by  Herod 
to  his  officers  of  state  on  his  birthday.  Her  beautiful 
daughter  so  excited  his  guests  by  her  graceful  dancing 
that  the  king  in  his  drunken  joy  asked  her  to  name  her 
reward.  He  dared  not  break  his  oath  when  she  asked 
for  the  head  of  the  prophet. 

Thus  ended  the  earthly  career  of  a  noble  personality, 
in  the  early  strength  of  manhood.  An  uncompromising 
witness  to  the  truth  he  saw,  forgetful  of  self,  he  made  a 
deep  impression  on  his  generation.  Consequently  his 
work  was  not  cut  short.  By  his  death  he  accomplished 
more  than  by  his  life.  It  was  a  forceful  and  lasting 
testimony  to  loyalty  to  ideals.  Twenty  years  later 
there  were  active  disciples  of  his  at  Ephesus,  who  had 
not  been  brought  into  that  contact  with  the  apostolic 
work  which  usually  resulted  in  their  becoming  merged 
with  the  followers  of  Jesus.  These  men,  like  Apollos 
(Acts  18:24,25)  were  still  faithful  to  the  teacliings 
of  John,  but  they  readily  accepted  the  ministrations  of 
Paul. 

John's  work  had  been  limited  but  was  of  the  highest 
usefulness.  He  linked  the  older  age  with  that  which 
was  dawning.  He  created  a  confidence  in  the  mission 
of  Jesus  that  was  indispensable  for  its  effective  begin- 
ning. He  made  a  deep  impression  b3^  his  own  per- 
sonality upon  the  earnest-minded  of  his  generation, 
both  enlightening  and  stimulating  in  itself  and  trans- 
ferred in  large  measure  to  his  ,ereater  Master. 

The  disciples  of  John  hastened  to  carry  the  sad  new<5 
to  Jesus.  At  about  the  same  time  the  Twelve  returned 
to  Him,  to  report  their  work.  Jesus  at  once  proposed 
that  they  all  retire  to  some  secluded  place  for  a  restful 
interchange  of  experiences.  That  fear  of  Herod  was  an 
important  factor  in  His  movements  seems  unlikely, 
nevertheless  it  may  have  been  wise  to  go  beyond  His 
immediate  reach.  According  to  Lu.  9 : 9  the  king's 
emissaries^  were  seeking  for  Jesus.  A  sufficient  motive 
for  the  withdrawal  was  the  desirableness  of  an  escape 
from  the  insistent  multitude  which  <TRve  Him  no  peace. 


Chapter  2Jf.     Feeding  the  Five  Thousand 


95 


Bethsaida  was  a  village  on  the  east  bank  of  the  Jor- 
dan and  near  the  mouth  of  the  river.  It  was  out  of 
Herod's  jurisdiction.  Thither  Jesus  sailed,  intending, 
doubtless,  to  find  a  quiet  spot  in  its  vicinity  which  was 
quite  uninhabited.  But  He  reckoned  without  the  en- 
thusiasm and  energy  of  the  people  whom  He  left  behind. 
They  could  not  bear  to  lose  sight  of  Him  again.     Fol- 


Entrance  of  the  River  Jordan  into  the  Sea  of  Galilee.  Showing  the 
Landing-place  near  Bethsaida  Julias. 


(From 


Leeper  photographs,  "  copyright,  1902.    Courtesy  of  Hammond  Publishing  Co., 
Milwaukee.) 


lowing  the  course  of  His  boat  they  ran  along  the  shore, 
forded  the  Jordan,  and  actually  reached  the  place  of  dis- 
embarkation before  He  did. 

Such  earnestness  never  failed  to  draw  a  response  from 
Jesus  and  to  prevent  any  expression  of  reproof  on  His 
part.  Wearied  as  they  all  were  and  desirous  of  being 
by  themselves.  He  heartily  welcomed  the  great  multitude, 
constantly  growing  as  the  people  flocked  to  His  pres- 
ence, and  discoursed  with  His  wonted  enthusiasm  and 
attractiveness  concerning  the  kingdom. 

The  fascination  of  His  teaching  and  the  interruptions 
made  by  the  many  cases  of  healing  caused  the  day  to 
wear  away  unnoted.  As  the  evening  shadows  began  to 
fall  the  disciples  begged  him  to  disperse  the  throng  that 
the  people  might  depart  to  the  villages  for  food  and 
shelter.  According  to  the  record  it  was  about  passover 
time,  so  that  many  Galilean  pilgrims  were  on  their  way 
to  Jeru^alpm.     These  were  more  than  ready  to  delay  at 


96  The  Life  of  Christ 

Capernaum,  in  order  to  see  and  hear  the  noted  Eabbi 
of  whom  they  had  heard  so  much. 

There  is  no  reason  for  looidng  upon  the  act  of  Jesus 
as  obligatory.  His  disciples  took  a  perfectly  reasonable 
view  of  the  situation.  Wayfarers  in  the  Orient  are  well 
able  to  take  care  of  themselves,  and  doubtless  the  groups 
of  people  that  followed  Him  up  expected  to  do  so.  But 
the  Master  had  a  duty  to  Himself.  He  was  the  soul  of 
generous  friendliness,  which  loved  to  express  itself  in 
active  hospitality.  He  was  naturally  true  to  the  tra- 
ditions of  the  East,  which  honor  the  lavish  and  un- 
grudging exercise  of  hospitable  opportunity  and  regard 
it  as  an  exhibition  of  fine  character.  Wholly  in  keep- 
ing with  these  was  His  remark,  "Give  ye  them  to  eat." 

No  wonder  the  disciples  stood  aghast.  The  Master 
ha.d  never  used  His  power  for  such  emergencies,  except 
perhaps  at  Cana,  and  they  did  not  rely  upon  it.  Their 
resources  seemed  wofully  inadequate  for  feeding  even  a 
small  part  of  those  who  stood  watching  them. 

But  their  confidence  in  Jesus  was  as  unfailing  as  His 
in  the  bounty  and  power  of  God.  When  He  told  them 
to  find  out  how  much  provision  was  at  hand,  and  then 
gave  directions  for  seating  the  people  in  orderly  fashion 
so  as  to  be  readily  served,  they  rendered  prompt  and 
unquestioning  obedience.  Mark's  Gospel  contributes  a 
picturesque  hint  of  the  green  grass  on  which  the  bright 
colored  garments  of  each  company  gave  the  effect  of 
garden  beds  dotted  with  flowers. 

All  accounts  agree  in  describing  an  actual  feeding  of 
the  great  multitude  with  five  loaves  of  bread  and  two 
fishes,  after  which  there  were  twelve  baskets  of  frag- 
ments remaining.  All  mention  His  taking  the  scanty 
supply  of  food.  His  looking  up  to  heaven,  the  asking 
the  blessing  of  God,  the  breaking  of  the  food,  its  distri- 
bution in  unstinted  quantity  to  the  disciples,  who  in 
turn  bore  it  to  the  waiting  throng,  and,  finally,  the 
direction  to  avoid  all  waste.  There  can  be  no  doubt 
that  the  Gospel  writers  intended  to  describe  an  actual 
miracle,  and  that  it  is  as  well  attested  as  such  an  event 


Chapter  2-5.     The  Crisis  at  Capernaum  97 

ever  could  be.  The  miracle  itself  is  confessedly  mys- 
terious. No  one  can  imagine  how  the  food  could  be 
multiplied  while  passing  through  the  hands  of  Jesus, 
but  so  it  was.  To  those  who  explain  the  feeding  of  the 
multitude  as  an  outburst  of  generosity  kindled  among 
the  by-standers  by  the  example  of  Jesus,  it  may  be  asked 
how  then  could  He  have  been  hailed  as  the  Messiah.  If 
He  were  the  sudden  source  of  supply  this  enthusiasm  is 
intelligible ;  the  people  believed  that  He  could  fulfil  their 
Messianic  anticipations.  They  went  wild  with  excite- 
ment and  determined  to  carry  Him  off  with  them  to 
Jerusalem  as  King.  So  He  slipped  away  out  of  their 
sight  and  reach. 

Mere  enthusiasm  is  an  unreliable  basis  for  building 
up  any  permanently  good  cause.  Jesus  had  a  real  es- 
teem for  John  the  Baptist,  although  he  was  a  critical 
friend,  because  he  had  convictions  and  acted  upon  thenL 
The  multitudes  had  no  convictions,  only  a  sentiment, 
aroused  by  a  remarkable  exhibition  of  generous  and 
friendly  power. 


Chapter  25.— The  Crisis  Faced  at  Capernaum. 

Mt.  1-i:  24-36;  Jo.  6:22-71. 

According  to  the  Synoptic  narrative  of  the  feeding  of 
the  five  thousand,  Jesus  bade  His  disciples  enter  their 
boat  and  precede  Him  to  Bethsaida,  while  He  dismissed 
the  multitude.  With  reluctance  they  left  Him,  for 
they  were  doubtless  as  excited  as  the  thousands  to  whom 
they  had  ministered  in  His  name.  The  people,  accord- 
ing to  the  fourth  Gospel,  could  not  contain  themselves. 
Convinced  by  the  manifestation  of  the  day  that  He  was 
the  long-expected  Messiah,  they  were  eager  to  do  Him 
homage  and  accept  His  leadership.  Not  a  few  of  them 
may  have  belonged  to  that  body  of  thorough-going 
patriots  known  as  "zealots,'^  who  were  ever  ready  for 
deeds  of  heroic  violence.  [Regarding  His  reserve  as  an 
impracticable  modesty,  they  were  meditating  how  to 


98  The  Life  of  Clirist. 

force  Him  to  come  out  openly  and  assume  His  riglitful 
place.  But  divining  their  intention,  Jesus  slipped  away 
out  of  their  sight,  leaving  them  to  make  their  way  dis- 
consolately back  to  the  city  whence  the  most  of  them 
had  come. 

Solitude  was  never  loneliness  to  Jesus.  It  was  im- 
possible that  He  could  be  really  lonely.  At  one  moment 
only  of  His  life  did  He  betray  a  passing  sense  of  isola- 
tion. Solitude  was  His  opportunity  for  free  com- 
munion with  the  heavenly  Father.  By  such  withdraw- 
als for  a  night  of  earnest  prayer  He  kept  Himself 
strong  and  clear  in  purpose.  Anticipating  the  crucial 
importance  of  His  next  contact  with  the  populace,  and 
perhaps  fearing  that  He  might  be  overtempted  to  yield 
to  their  persuasions,  so  natural  and  attractive.  He  went 
up  onto  the  mountain,  partly  to  avoid  an  immediate  out- 
burst of  popular  enthusiasm,  but  in  large  part  in  order 
to  prepare  in  God's  immediate  presence  to  face  the  im- 
pending crisis,  the  serious  nature  of  which  no  one  real- 
ized more  clearly  than  He. 

Meanwhile  the  disciples  had  been  making  their  way 
toward  Bethsaida.  Not  a  few  authorities  to-day  are 
inclined  to  question  whether  there  was  a  city  of  this 
name  situated  close  to  Capernaum  and  on  the  western 
shore.  At  least  it  is  not  impossible  to  explain  the 
events  of  this  night  with  relation  to  the  Bethsaida 
Julias  which  was  situated  near  the  mouth  of  the  Jor- 
dan. The  feeding  of  the  five  thousand  took  place  in  the 
level  and  fertile  plain  called  the  Buteiha,  perhaps  at  its 
lower  end.  The  disciples  had  no  great  distance  to 
traverse,  merely  the  length  of  the  plain.  But  the  wind 
which  suddenlv  arose  was  squarely  against  them  and 
beat  them  back,  increasing  both  the  time  and  the 
length  of  the  voyage.  All  night  they  battled  with  the 
tempest  until  the  approaching  dawn  found  them  sorely 
distressed.  Just  at  this  time,  when  their  need  was 
srreatest,  the  Master  appeared.  He  seemed  to  be  pass- 
ing them  by,  and  at  first  thev  were  afraid  rather  than 
comforted.     But  when  His  loved  voice  was  heard  in 


Chapter  25.     The  Crisis  at  Capernaum 


99 


words  of  encouragement  their  fears  were  stilled.  Ac- 
cording to  the  fourth  Gospel  there  was  a  revulsion  of 
feeling.  They  joyfully  welcomed  Him  into  the  boat 
and  soon  were  at  their  destination.  The  first  G-ospel 
adds  to  this  narrative  the  episode  of  Peter's  attempt  to 
walk  upon  the  water.  It  is  a  characteristic  anecdote. 
As  Bruce  says,  it  exhibits  his  mingled  "strength  and 
weakness,  bravery  and  cowardice,  generous  impulses 
rather  than  firm,  constant  will,"  a  man  capable  of 
achieving  great  things  while  at  fault  in  little  ones. 

Apparently  the  voyage  was  resumed,  for  their  next 
stopping  place  was  the  district  of  Gennesaret,  a  little 
south  of  Capernaum.  No  sooner  had  they  anchored 
than  they  were  recognized  by  the  people,  who  proceeded 
with  the  utmost  energy  to  gather  up  the  sick  and  bring 
them  to  Jesus.  Mark's  vivid  account  suggests  more 
than  a  few  hours  of  ministration.     Possibly  it  reflects 


view  on  the  Sea  of  Galilee. 

the  activity  of  the  whole  healing  ministry  just  drawing 
to  its  close.  The  report  of  His  presence  is  described  as 
spreading  from  village  to  village  (Mk.  6:56).  Wher- 
ever Jesus  went  He  found  the  infirm  and  unfortnnate 
placed  w^ithin  ready  reach  of  His  kindly  gaze  and  heal- 
ing touch  or  word. 

According  to  the  fourth  Gospel,  however,  on  this 
same  day  Jesus  showed  Himself  in  Capernaum.  There 
in  its  course  the  people  who  had  been  instructed  and  fed 
the  day  before  found  Him.  Some  of  them  at  least  had 
spent  the  night  on  the  plain  of  Biiteiha,  hoping  to  see 


100  The  Life  of  Christ. 

Jesus  again.  Eealizing  in  the  morning  that  in  some 
way  He  had  returned  with  His  disciples  to  the  western 
coast,  they  embarked  in  some  boats  from  Tiberias  which 
had  been  driven  ashore  by  the  gale  of  the  previous 
night,  and  went  over  to  Capernaum  seeking  Him. 

Finding  Jesus  at  the  synagogue,  they  wondered  how 
He  had  eluded  their  observation.  The  master  admitted 
their  enthusiasm  but  realized  its  shallowness.  They 
were  eager  to  follow  Him  if  He  would  guarantee  to  re- 
lieve their  wants.  Their  eyes  had  not  been  opened 
toward  spiritual  things  by  the  demonstration,  but  they 
were  congratulating  themselves  upon  finding  at  last  a 
bountiful  Messiah.  A  ministry  to  such  physical  need 
would  be  endless;  the  food  was  perishable,  the  appetite 
never  satisfied. 

Once  for  all  Jesus  determined  to  declare  Himself. 
"Seek,"  he  urged,  "food  that  abides  and  permanently 
satisfies,  which  I  have  come  to  give  you."  Catching  His 
general  meaning  some  asked  what  it  was  that  God 
wished  each  one  to  do.  To  which  Jesus  replied  that 
they  should  receive  the  message  which  He  as  God's  am- 
bassador delivered  to  them.  But  their  one  reliable  and 
unquestioned  authority  was  Moses.  They  asked 
whether  He  was  equal  to  that  great  leader,  who  gave 
them  heavenly  bread. 

This  question  gave  Jesus  an  unequalled  opportunity 
of  which  He  took  quick  and  brave  advantage.  He  de- 
clared that  the  true  bread  of  God  both  comes  directly 
from  Him  and  gives  permanent  spiritual  life  to  man- 
kind and  that  He  was  this  true  bread,  sent  from  God, 
the  Father^  in  order  that  men  could  really  begin  to  live 
forever. 

Naturally  His  auditors  were  staggered  by  such  a 
declaration.  They  would  have  readily  granted  Him 
prophetic  standino^,  but  this  was  no  less  than  a  claim  to 
unique  partnership  with  God.  In  answer  to  their  mur- 
murs Jesus  added  that  in  order  to  understand  and  ac- 
cept His  claim  they  must  be  taught  of  God,  given  an 
insight  into  truth.     Then  making  His  figure  more  ex- 


Chapter  25,     The  Crisis  at  Capernaum        101 

plicit,  He  declared  that  they  must  eat  His  flesh  and 
drink  His  blood  in  order  to  have  the  permanent  Divine 
life. 

How  natural  that  many  should  regard  Him  as  insane 
or  overwrought,  and  that  they  should  cease  to  follow 
Him!  It  was  a  severe  testing  for  even  the  most  de- 
voted, only  to  be  endured  by  those  whose  conceptions  of 
the  life  of  God  had  already  in  large  measure  been  fash- 
ioned on  the  pattern  of  Jesus'  own  life.  Peter  could 
well  say  for  these  disciples,  "we  know  that  thou  art  the 
Holy  One  of  God."  They  were  at  least  fairly  conscious 
of  feeding  upon  Him,  of  finding  in  close  fellowship 
with  Him  and  in  the  gradual  assimilation  of  His  ideals 
and  methods  a  true  quickening  of  their  spiritual  selves. 

By  this  figure  Jesus  forever  gave  vivid  expression  to 
the  relationship  which  He  would  encourage  with  His 
followers.  They  must  not  only  believe  in  Him  but 
must  seek  with  persistency  and  patience  to  make  His 
mode  of  life  their  own.  He  is  God's  pattern  to  man- 
kind. He  affords  a  ready  guide  to  the  attainment  of 
the  Godlike  life.  Those  who  would  become  children 
of  God  require  no  other  direction  than  the  command  to 
live  according  to  His  model,  assimilating  themselves 
to  Him. 


102  The  Life  of  Christ. 

Chapter  26,  —The  Campaigns   of   Jesus  in   Galilee.    A 
Review, 

Another  turning-point  has  been  reached  in  the  min- 
istry of  Jesus.  With  the  discourse  in  the  synagogue  at 
Capernaum  the  active  propagation  of  the  message  of 
the  kingdom  almost  came  to  an  end.  Because  of  tlie 
falling  away  of  disciples  on  the  one  hand  and  the  bitter 
hostility  of  the  religious  leaders  of  Judaism  on  the 
other,  Jesus  was  for  a  time  at  least  quite  shut  up  to  His 
small  circle  of  devoted  followers. 

The  period  under  review  was  accordingly  the  period 
of  aggressive  evangelization,  of  public  preaching,  teach- 
ing and  healing.  It  began  with  the  choice  of  the 
Twelve,  and  was  determined  in  large  measure  by  the 
desire  of  Jesus  to  mould  and  inspire  them.  It  ac- 
cepted at  the  outset  a  chronic  and  clever  hostility  on  the 
part  of  the  Pharisaic  and  priestly  parties,  neither  of- 
ficial, however,  nor  deadly.  Jesus  maintained  Himself 
without  their  approval  by  reason  of  the  sure  and  strong 
impression  which  He  made  upon  the  people. 

The  events  which  have  been  included  in  this  period  of 
about  a  year — the  second  portion  of  the  Galilean  min- 
istry— are  numerous  and  important.  Some  of  them 
are  the  selection  of  the  Twelve,  the  Sermon  on  the 
Mount,  the  bringing  to  life  of  the  son  of  a  widow  of 
Nain,  the  testimony  to  John  the  Baptist,  the  second 
preaching  tour  through  the  villages  of  Galilee,  the 
reply  of  Jesus  to  the  Pharisees  who  ascribed  His  mir- 
acles to  the  help  of  Satan,  His  wonderful  parables  by 
the  lake-shore  about  the  kingdom,  the  notable  events  in 
quick  succession  at  Gerasa  and  Capernaum,  the  rejec- 
tion of  Jesus  at  His  boyhood  villaere,  Nazareth,  His 
third  preaching  tour,  the  mission  of  the  Twelve  and 
their  instructions,  the  death  of  John  the  Baptist,  the 
feeding  of  the  five  thousand,  the  return  to  Capernaum, 
and  the  discourse  there  about  Jesus  as  the  Bread  of 
Life,  which  precipitated  a  crisis  in  His  public  relations. 
It  was  truly  a  crowded  year.     The  Gospels  relate  only 


Chapter  26,    The  V,''orh  in  Galilee  103 

the  outline  of  it,  so  to  speak.  The  events  they  describe 
are  but  representative  of  many  more. 

The  Gospel  according  to  Matthew  gives  the  fullest 
presentation  of  this  period,  doing  justice  to  all  phases 
of  His  ministry  and  grouping  impressively  His  teach- 
ings to  His  disciples  and  His  manifestations  of  friendly 
power,  and  showing  how  His  earnestly  promoted  min- 
istry was  gradually  blocked  by  the  unresponsiveness  of 
many  and  the  hostility  of  the  rulers.  The  dominant 
characteristics  of  the  personality  of  Jesus  seem  to  be 
resourcefulness,  dignity,  authority  with  benignant  rec- 
ognition of  need  or  longing,  and  judicious  as  well  as 
dexterous  management  of  opposition.  The  sermon  on 
the  Mount,  the  call  to  evangelization,  the  instructions  to 
the  missioners,  the  tribute  to  John  and  the  parables  of 
the  kingdom  are  Matthew's  immortal  contributions  to 
the  record  of  this  period,  aiding  much  toward  its  proper 
comprehension  as  a  period  of  great  importance. 

The  Gospel  of  Mark  emphasizes  by  its  account  of  this 
breathless  year  the  cultivation  by  Jesus  of  His  circle  of 
disciple-associates.  His  reserve  with  others  becomes 
frankness  with  them.  He  does  His  work  very  largely 
for  their  sake.  At  least  He  never  loses  an  opportunity 
to  expound  truth  or  comment  upon  experiences  when  it 
may  be  helpful  to  them.  He  appears,  clearly  etched, 
with  the  sanity,  breadth  of  purpose,  ethical  strength  and 
spiritual  forcefulness  which  marks  the  truly  Godlike 
man. 

Luke  pays  the  least  attention  in  detail  to  this  period. 
Two  of  the  most  beautiful  passages  in  the  third  Gospel, 
the  story  of  the  healing  of  the  son  of  the  widow  of  Nain 
and  the  story  of  the  anointing  of  the  feet  of  Jesus  by 
the  woman  who  was  a  sinner,  are  a  part  of  its  material. 
The  writer  uses  the  well-known  incidents  in  illustration 
of  the  tenderness,  wisdom,  sympathy  and  power  of 
Jesus. 

From  these  three  Gospels  we  gain  our  impression  of 
the  ministry  of  this  year,  the  fourth  Gospel  merely  sup- 
plementing in  a  most  valuable  way  at  the  very  close. 


104  The  Life  of  Christ 

It  was  a  time  of  energetic  campaigning  in  the  syna- 
gogues of  Galilee.  These  were  open  to  Jesus  and  His 
representatives,  no  organized  or  authoritative  steps  hav- 
ing been  taken  against  Him  by  the  leaders.  Through- 
out the  period  Jesus  was  followed  by  throngs  which  were 
desirous  either  of  being  healed  or  of  witnessing  His 
deeds  of  bene\'olent  power.  He  was  surrounded  also  by 
numerous  disciples,  more  or  less  closely  attached  to  Him 
and  desirous  of  following  His  lead.  One  condition  He 
had  to  meet  is  made  clear  by  the  first  Gospel.  His 
teachings  and  His  gathered  results  were  so  different 
from  popular  expectation  that  He  was  put  to  a  degree 
upon  the  defensive.  The  loyal-hearted  John  needed  a 
demonstration  of  Messianic  goodness  and  love,  the 
great  commercial  centres  of  Galilee  paid  relatively  slight 
heed  to  the  "words  of  grace"  that  He  uttered.  His  own 
relatives  misinterpreted  Him,  His  disciples  needed  the 
parables  of  the  Kingdom  for  their  encouragement  and 
discipline,  Herod  took  Him  for  another  John  the  Bap- 
tist. No  one  seemed  to  enter  unreservedly  and  frankly 
into  His  plans  and  methods. 

Yet  He  was  steadily  gaining  ground.  How  much  He 
had  to  traverse  is  revealed  by  the  glimpses  given  us 
here  and  there  of  the  curious  blindness  of  His  intimate 
companions,  His  chosen  few.  It  meant  a  good  deal, 
however,  that  His  disciples  were  ready  to  brave  the  con- 
sequences of  association  with  Him.  As  the  open  hos- 
tility to  the  Master  increased.  His  followers  must  have 
likewise  come  under  the  ban  of  the  leaders  of  Judaism. 
But  in  proportion  as  the  risks  increased,  so  grew  their 
devotion.  They  did  not  completely  understand  Him, 
but  their  sense  of  His  nobleness,  kindness,  great-hearted 
generosity  and  complete  spirituality  grew  with  each 
week  of  friendly  contact.  He  was  ever  surprising  them, 
but  they  were  ever  measuring:  Him. 

The  results  of  the  period  were  largely  such  as  He 
won  in  connection  with  His  own  followers.  In  Galilee 
at  large  they  were  apparently  meagre.  Indefatis^able  as 
He  was  personall}^,  and  notwithstanding  the  efforts  of 


Chapter  26.     The  ^Yor'k  in  Galilee  105 

the  Twelve  during  their  mission,  the  people  of  the 
province  were  not  deeply  stirred.  Many  were  interested 
in  His  message,  but  not  convinced  by  it.  Of  the  thou- 
sands with  whom  He  came  in  contact,  few  persisted  in 
following  Him.  They  besought  Him  incessantly  to  heal 
their  sick,  but  few  or  none  asked  Him  for  forgiveness 
of  sins. 

ISTevertheless  the  "work  of  Jesus  was  a  constructive 
preparation  for  the  question  which  later  called  forth 
Peter^s  confession"  at  Caesarea  Philippi.  The  results 
of  these  months  were  meagre,  Init  after  all  they  were 
significant.  The  impressive  teaching  with  authority  and 
the  signs  wrought  on  those  that  were  sick  had  been,  it 
is  true,  for  the  most  part,  as  seed  sown  on  thorny  or 
stony  ground,  but  the  little  handful  of  hearers  who  had 
surrendered  to  the  personal  power  of  Jesus  and  were 
ready  henceforth  to  follow  His  leadership  was  soil  of  the 
most  fertile  sort,  sure  to  bring  forth  a  hundredfold. 
One  such  convinced  and  loyal  disciple  was  worth  the 
trials  of  the  year  of  hard  campaigning.  With  more 
than  a  dozen  such  secured  the  Master  might  well  take 
courage  and  speak  with  confidence  of  the  church  which 
was  to  be. 


lOe  The  Life  of  Christ 

Chapter  27.— The  First  Northern  Withdrawal. 

Mk.  7 : 1—8 :  9. 

The  declaration  of  Jesus  to  the  people  that  He  was 
the  living  bread  from  heaven  which  they  must  crave  if 
they  would  live  the  Godlike  life,  made  it  clear  that  His 
ambitions  were  quite  at  variance  with  those  of  the 
populace.  He  did  not  even  contemplate  the  wresting 
from  the  Csesars  of  an  imperial  throne;  He  was  not  so 
much  concerned  with  their  future  political  relations  as 
with  their  present  moral  and  spiritual  ideals.  It  must 
have  been  sore  disappointment  that  led  so  many  to  for- 
sake Him  after  that  address  in  the  synagogue  at  Caper- 
naum. 

But  the  crisis  that  followed  was  far  more  important 
and  acute.  Jesus  took  occasion  to  define  with  sharp- 
ness the  radical  difference  between  His  own  principles 
of  religious  life  and  those  of  the  Pharisees.  He  had 
already  been  an  object  of  official  dislike  and  hatred ;  He 
now  became  an  avowed  critic  and  enemy,  since  He  de- 
clared that  the  very  basis  of  current  Pharisaism  was 
wrong. 

Pharisaism  exalted  scrupulousness  in  the  interests  of 
holiness.  It  was  the  large  and  important  religious  ideal 
behind  the  system  of  ceremonial  regulations  that  gave 
it  apparent  justification.  Men  do  not  count  the  pains 
expended  in  the  acquisition  of  holiness.  But  gradually 
the  emphasis  had  become  transferred  from  the  moral 
preparation  for  holiness  to  the  physical.  He  was  re- 
garded as  a  righteous  man  in  the  sight  of  God,  no  less 
than  in  the  eyes  of  the  law,  who  diligently  observed  the 
regulations  devised  to  prevent  men  from  overlooking  the 
precepts  of  the  ceremonial  law.  Such  a  man  wearied 
himself  by  following  a  treadmill  of  duty  and  ignored 
other  and  higher  obligations. 

Jesus  had  consistently  refused  to  be  bound  by  Phari- 
saic rules  of  procedure.  He  neither  fasted  at  set  times 
in  a  formal  way  nor  turned  the  Sabbath  into  a  dreary 
and  barren  day  of  unusual  restriction.     He  repeatedly 


Chapter  21.     First  Northern  Withdrawal       107 

insisted  on  distinguishing  between  rules  of  procedure 
and  the  religious  ideals  which  gave  them  standing. 
Again  and  again,  He  declared  that  faithfulness  to  cere- 
monial traditions  was  not  religion.  He  would  not  have 
denied  the  usefulness  of  religious  traditions  of  a  proper 
sort,  nor  did  He  fail  to  enter  into  the  usual  routine  of 
observances  throughout  the  Jewish  year.  His  hostility 
was  not  directed  toward  observances  which  tended  to 
commemorate  religious  events,  or  to  promote  helpful 
habits.  He  merely  refused  to  allow  His  own  religious 
life  or  that  of  His  followers  to  be  smothered  or  extin- 
guished by  a  mass  of  useless  rules  of  procedure. 

With  characteristic  courage  He  met  the  issue 
squarely  and  energetically.  Some  Jerusalem  scribes,  pos- 
sibly a  deputation  from  the  Sanhedrin,  men  at  least  of 
great  importance  and  influence,  came  to  Capernaum  to 
question  Him.  In  so  doing  they  were  within  their 
rights,  for  they  were  the  recognized  guardians  of  the 
purity  of  the  Jewish  faith.  They  raised  a  question 
which  the  Master  answered  with  reference  to  the  fre- 
quent purifications  regarded  as  obligatory  upon  every 
one  who  desired  to  rank  as  a  scrupulously  pious  Jew. 
He  accused  them  of  making  such  petty  and  technical 
demands  a  reason  for  overlooking  the  plain  demands  of 
the  law  of  God,  and  of  turning  religion  into  a  business 
for  experts. 

But  He  did  not  stop  there.  Turning  to  the  crowd  of 
auditors.  He  made  a  declaration  which  was  virtually  a 
challenge.  It  was  the  assertion  that  ceremonial  distinc- 
tions are  not  supremely  important,  that  the  only  serious 
defilement  which  can  come  to  a  man  is  that  which  pro- 
ceeds from  a  wicked  heart  or  an  unclean  imagination. 
Not  what  one  eats  or  touches  is  defiling,  but  what  one 
says,  or  thinks,  or  feels.  The  real  expression  of  a  man 
is  his  character. 

This  seems  commonplace  now,  but  it  was  revolution- 
ary then.  Capernaum  thereupon  ceased  to  be  the  effec- 
tive center  for  Him  that  it  had  been,  even  Galilee  cared 
little  for  Him.     Confronted  by  misappreciation  or  hos- 


108  The  Life  of  Christ 

tility  on  every  hand  He  turned,  perhaps  of  necessity, 
perhaps  with  a  sense  of  relief,  to  the  outlying  pagan 
territory.  With  Him  were  His  disciples,  the  Twelve  at 
least  and  probably  others.  Acts  1 :  21,  22  presupposes 
a  larger  number. 

His  motive  in  withdrawing  has  been  variously  stated. 
Wliether  it  was  for  the  sake  of  inaugurating  a  mission 
to  non-Jewish  people  may  well  be  questioned.  It  was 
rather  to  avoid  observation  and  to  secure  a  quiet  period 
of  intercourse  with  His  chosen  companions.  More  than 
ever  now  He  needed  to  get  closer  to  them  and  to  win 
their  deliberate  faith.  But  one  incident  of  the  journey 
up  along  the  coast  is  preserved,  an  episode,  however, 
affording  a  notable  contrast  to  the  experience  He  had 
just  passed  through.  A  Phoenician  woman  besought 
Him  to  heal  her  daughter.  His  reluctance  only  stirred 
her  to  more  eager  pleading.  He  avowed  Himself  as 
disinclined  to  begin  a  new  ministry  of  healing  and 
teaching  among  an  alien  people,  but  she  cleverly  urged 
that  His  immediate  presence  made  it  possible  for  Him 
to  help  her  in  her  need.  Her  wit,  humility,  and  faith 
were  irresistible.  Gladly  the  Master  gave  her  recog- 
nition. 

How  much  of  a  journey  the  company  made  is  not 
clear.  Matthew's  Gospel  describes  the  whole  incident 
very  vaguely,  mentioning  only  the  fact  of  going  to 
Phoenicia,  and  the  return  to  the  sea  of  Galilee.  Mark's 
account  makes  it  clear  that  they  went  northward 
through  Sidon,  making  probable  a  crossing  of  the  Leb- 
anon range  toward  Damascus,  and  a  return  southward 
to  Decapolis  and  the  sea  of  Galilee.  Each  Gospel  is 
meagre  in  details. 

Eeaching  the  shore  of  the  sea.  He  was  again  sur- 
rounded by  eager  people.  Here  they  brought  before 
Him  a  deaf  man  whose  speech  had  been  impaired. 
Desirous  of  avoiding  notice,  Jesus  took  the  man  aside 
from  the  multitude.  He  then  made  use  of  unusual 
methods,  doubtless  intended  to  rouse  the  interest  of  the 
man  and  to  draw  out  his  faith.     The  cure  profoundly 


Chapter  27.     First  Northern  Withdrawal       109 

impressed  the  people.     Despite  the  commands  of  Jesus, 
they  eagerly  spread  the  story  of  His  beneficent  acts. 

Hence  a  multitude  gathered  around  Him,  absorbed  by 
His  words  and  deeds.  Jesus  had  previously  been  pre- 
vented by  popular  opposition  from  exercising  His  min- 
istry helpfully  in  the  Decapolis.  Their  eagerness  He 
could  hardly  resist.  For  three  days  the  ministry  con- 
tinued.    By  that  time  the  provisions  which  the  people 


View  in  the  Lebanon  n«untains.       From  a  photograph. 

had  brought  with  them  were  exhausted.  With  His 
usual  thoughtful  generosity  Jesus  proposed  that  the 
multitude  be  fed.  Blessing  and  distributing  the  few 
provisions  at  hand,  He  sent  them  away  refreshed. 

There  is  little  profit  in  seeking  to  prove  or  disprove 
such  a  miracle  as  the  feeding  of  the  four  thousand.  It 
was  the  Master's  way  to  do  such  things,  not  to  save 
trouble  for  His  auditors,  but  to  reveal  to  them  the  gen- 
erous love  of  God. 

The  declaration  of  Jesus  to  the  scribes  has  eternal 
significance.  Eeligion  is  service  but  not  servitude;  it 
is  evidenced  by  character,  not  by  patience  in  routine 
observance;  it  avoids  casuistry,  but  honors  an  earnest 
and  deliberate  faith. 


110 


The  Life  of  Christ 


Chapter    28.— The   Second    Withdrawal   to   the    North: 
Peter's  Confession. 

Mt.  15  :  39—16 :  28 ;  Mk.  8 :  10—9  : 1. 

Jesus  and  His  disciples  after  completing  their  work 
in  the  Decapolis,  crossed  over,  either  to  the  vicinity  of 
Capernaum  or  to  a  point  near  the  southern  end  of  the 
lake.  No  sooner  was  His  presence  reported  than  some 
of  the  representative  Jews  came  to  enter  into  discussion 
with  Him.  Their  hostility  was  quite  marked.  They 
demanded  that  Jesus  show  them  a  genuine  sign  from 
heaven.  Had  they  really  desired  enlightenment,  Jesus 
would  have  treated  their  request  with  respect  and  ex- 
plained His  ideals.  But  they  were  only  eager  to  make 
trouble  for  Him,  not  to  be  convinced  of  His  Messiah- 
ship.  He  therefore  refused,  point-blank,  as  Mark's 
Gospel  reports.  His  ministry  had  been  crowded  with 
significant  events.  They  needed  only  to  keep  their 
eyes  open  in  order  to  have  abundant  and  satisfying  evi- 
dence of  His  sincerity,  -goodness  and  power. 

Jesus  did  not  remain  very  long  among  His  enemies. 
He  found  it  more  profitable  to  withdraw  again  to  a 
region  where  He  was  unknown  and  might  be  undis- 
turbed. Going  to  Bethsaida,  He  began  with  His  disci- 
ples a  slow,  appar- 
ently aimless  wan- 
dering toward  the 
north,  among  the 
villages  of  Csesarea 
Philippi,  a  journey 
given  up  to  con- 
versations rather 
than  to  deeds. 

It  was  a  critical 
time.  Only  by  con- 
tinued and  close 
fellowship  with  the 
to     acquire     such 


View  on  the  Road  to  Caesarea  Philipi>l. 

disciples     could     He     help     them 


faith   in    Him   that   the   disparagement    or   hostil- 


Chapter  28.     Second  Withdrawal  to  the  North  111 

ity  of  their  natural  leaders  could  not  shake  their 
allegiance.  They  could  readily  see  that  each  one  of 
them  was  being  brought  face  to  face  with  a  momentous 
choice.  There  was  no  common  ground  for  Jesus  and 
the  scribes  to  occupy.  All  must  have  been  thinking  of 
the  crisis  and  its  possible  consequences. 

But  in  the  mind  of  Jesus  was  a  far  deeper  thought. 
Looking  back  over  His  active  ministry.  He  was  forced 
to  the  conclusion  that  outside  of  the  circle  of  disciples 
He  had  no  reliable  following.  The  influential  classes 
were  against  Him.  With  the  common  people  He  had 
been  popular.  They  liked  His  preaching  and  took 
eager  advantage  of  His  power  to  heal.  They  had  even 
queried  whether  He  were  the  Coming  One.  But,  at  its 
best,  it  was  curiosity  and  friendliness,  rather  than  a 
growing  faith.  As  His  disciples  made  clear,  the  popular 
sentiment  was  superficial,  evincing  no  real  comprehen- 
sion of  His  personality  and  affording  no  reliable  basis 
for  the  upbuilding  of  a  sturdy  faith.  Whether  the  dis- 
ciples themselves  had  this  sort  of  faith  was  the  crucial 
question.  Had  their  close  intercourse  with  Him,  their 
witness  of  His  daily  life,  brought  to  them  more  than 
love  and  confidence?  Long  may  Jesus  have  pondered 
over  this  question  before  He  put  them  to  the  test,  for 
upon  their  reply  hung  the  fruitfulness  of  His  active 
ministry.  If  His  disciples  had  not  understood  Him,  no 
one  could. 

The  Gospel  of  Mark,  which  so  often  affords  the  clue 
to  the  development  of  the  ministry,  emphasizes  two  facts 
concerning  this  declaration  of  Messiahship;  first,  that 
the  Galilean  ministry  then  came  practically  to  a  close; 
second,  that  it  opened  the  way  for  a  marked  change  in 
His  methods  and  teachings.  Henceforth  His  wQjk  cen- 
tered frankly  on  the  disciples,  the  people  being  sec- 
ondary. The  Gospel  according  to  Matthew  is  a  more 
important  witness,  placing  the  episode  in  its  true  relief. 
The  whole  plan  of  the  Gospel  seems  to  turn  at  the  ac- 
count of  Peter's  declaration  of  loyalty.  Up  to  that 
time,  Jesus  was  described  as  proclaiming  to  all  who 


112  The  Life  of  Christ 

would  hear  Him  in  various  ways  the  good  news  about 
tlie  kingdom  of  heaven;  thereafter  (16:21)  He  dis- 
cussed Messiahship  and  discipleship  to  His  followera 
and  gave  Himself  assiduously  to  their  preparation  for 
the  important  career  which  awaited  them. 

It  was  as  usual  the  outspoken,  impulsive,  loyal- 
hearted  Peter  who  voiced  for  Jesus  the  conviction  of 
the  disciples:  "Thou  art  the  Christ/'  not  merely  a 
Messianic  forerunner,  nor  a  prophet  of  Israel,  nor 
merely  a  good  and  noble  man,  but  the  Christ  Himself,, 
the  true  Herald  of  God,  the  Dayspring  from  on  high. 

One  can  hardly  believe  that  Jesus  received  so  won- 
derful a  confession  without  emotion.  The  accounts  of 
Mark  and  Luke  seem  barren.  The  story  of  the  first 
Gospel  is  inherently  probable.  Jesus  must  have  realized 
the  significance  of  the  confession  and  given  some  ex- 
pression to  His  feeling.  Such  faith  as  this  He  had 
been  seeking.  It  had  grown  out  of  an  insight  fostered 
by  God  Himself,  rather  than  from  traditions  or  hopes. 
It  was  a  growing  faith  and  would  become  enlightened^ 
giving  clearness  and  finality  to  the  future  deliberate 
judgments  of  His  spiritual  successors,  in  matters  of 
religious  faith  and  practice. 

Yet  the  declarations  of  Peter  signified  no  more  than 
a  beginning.  The  Christ  in  his  mind,  and  in  that  of 
others,  was  in  large  degree  the  Christ  of  tradition. 
While  the  confidence  of  the  disciples  in  their  Master 
made  them  willing  to  await  His  pleasure,  yet  they  ex- 
pected Him  in  due  time  to  fulfil  the  current  Messianio 
expectations,  setting  up  an  earthly  kingdom,  conquering 
the  nations,  inaugurating  a  universal  rule.  They  had 
no  idea  of  the  actual  future.  They  had  only  gripped 
the  fundamental  fact  that  He  was  indeed  the  God-sent 
Messiah. 

Without  delay  Jesus  began  to  set  before  them  the 
truer  conception  of  what  Christhood  and  consequentlv 
discipleship  meant.  His  task  was  the  more  difficult 
because  their  minds  were  not  plastic.  From  earliest, 
boyhood  Messiahship  had  meant  for  them  a  triumphant 


Chapter  28.     Second  Withdrawal  to  the  North  113 

leadership  of  Israel  to  the  realization  of  glory  and 
resourcefulness  and  power,  and  the  attainment  of  nni' 
versal  dominion.  When  He  spoke  of  humility,  suffer- 
ing, and  service,  they  simply  could  not  take  it  in.  With 
His  customary  impulsiveness,  Peter  rebuked  the  Mas- 
ter for  so  blighting  their  reasonable  hopes.  What  ioWy 
for  the  Christ  to  talk  about  being  the  victim  of  the 
authorities  and  losing  His  life !  But.  Jesus  declared 
that  this  well-meant  interference  was  only  evil  in  its 
effect.  It  substituted  a  human  will  for  that  of  God. 
The  Divine  pathway  marked  out  not  alone  for  Jesus 
but  for  His  disciples,  was  a  way  of  self-denial,  of 
unselfish  devotion  to  the  interests  of  others,  of  the 
definite  subordination  of  personal  interests  to  those  of 
God  and  humankind. 

The  comparison  with  which  the  Master  concluded  His 
appeal  is  still  a  living  and  quickening  query.  It  raises 
the  question  of  the  true  and  permanent  values  of  life. 
What  are  those  elements  of  life  which  are  precious 
beyond  all  others,  which  cannot  be  granted  in  exchange* 
for  any  amount  of  selfish  prosperity,  or  personal  advan- 
tage? Are  these  to  be  won  only  by  a  deli1:)erate  rejec- 
tion of  the  selfish  theory  of  life  and  adoption  of  the 
passion  for  service  ? 

Men  and  women  of  to-day  are  called  upon  to  make 
the  very  decision  which  the  disciples  made,  and  after 
the  same  deliberate  contact  with  His  personality.  We 
have  the  advantage  of  being  able  to  view  the  Master 
through  their  eyes,  a  fond  and  often  blinded  gaze,  yet 
one  which  centred  upon  facts  which  have  had  eternal 
meaning.  Like  Luke,  we  who  view  His  life  from  a  dis- 
tance and  in  its  perspective  almost  lose  sight  of  the 
momentous  character  of  Peter's  declaration,  for  we  see 
that  no  other  verdict  could  meet  the  facts. 


114  Tie  Life  of  Christ 

Chapter  29.— The  Transfiguration. 

Mt.  17:24-27;  Mk.  9:2-50. 

The  Synoptic  Gospels  record  the  fact  that  Jesus 
and  His  disciples  lingered,  after  Peter's  epoch-making 
declaration,  in  the  vicinity  of  Caesarea  Philippi.  These 
were  doubtless  days  of  the  eager  discussion  of  the 
strange  assertions  which  Jesus  had  made,  assertions 
which  they  could  not  fully  appreciate  at  the  time.  Per- 
haps He  explained  to  them  from  the  Scriptures  the  sig- 
nificance to  the  righteous  of  suffering.  The  thoughts 
of  all  were  centered  upon  the  defeat  and  disgrace  which 
seemed  to  be  implied  by  His  words.  In  the  mouth  of 
any  other  one  than  their  beloved  Master  the  statement 
would  have  sounded  absurd,  but  He  was  not  given  to 
trifling,  and  had  spoken  with  deliberate  care. 

The  trouble  with  the  disciples  was  their  fixed,  inher- 
ited ideas  concerning  the  Messiah.  To  associate  Messiah- 
ship  with  sacrifice  or  shame  was  difficult.  It  needed  such 
an  event  as  the  transfiguration  to  exhibit  Jesus  in  a  way 
which  revealed  and  emphasized  His  glory.  By  it  the 
astounded  disciples  were  made  to  grasp  both  ideas  and 
connect  them  with  Jesus.  The  conceptions  were  still 
unrelated  in  their  thinking  but  were  available  in  the 
future. 

For  Jesus,  too,  the  transfiguration  must  have  had 
great  significance.  The  Gospels  show  us  how  continu- 
ally dependent  He  was  on  a  prayerful  communion  with 
His  heavenly  Father  for  strength.  It  was  the  sense 
of  divine  approval  that  sustained  His  courage  and  kept 
clear  His  purpose.  As  at  the  baptism,  so  at  the  trans- 
figuration. He  received  a  fresh  conviction  of  God's 
close  presence  and  unwearying  care,  and  an  assurance 
that  however  bitter  might  be  the  experiences  He  had  to 
face,  the  glory  attained  would  be  greater. 

One  day,  probably  toward  evening,  Jesus  went  away 
up  into  the  mountain  near  at  hand,  taking  with  Him, 
as  was  His  frequent  custom,  the  three  disciples  who 
formed  the  inner  circle  of  the  Twelve.     There  are  nat- 


Chapter  29.     The  Transfiguration 


115 


ural  distinctions  in  every  disciple  circle  which  no  leader 
can  or  need  ignore.  Peter,  James  and  John  were  the 
most  capable  of  ready  sympathy  and  appreciation. 
There  was  apparently  no  jealousy  among  the  disciples 
of  this  intimacy.  These  three  knew  Him  better  than 
the  others  and  interpreted  Him  to  them.  It  was  a  duty 
so  sacred  and  important  that  it  did  not  unduly  uplift 
those  who  performed  it  nor  anger  those  who  were 
passed  by. 

The  little  company  ascended  an  unnamed  mountain. 
Christian  tradition  favors  Tabor  as  the  scene  of  the 
transfiguration,  whereas  current  opinion  inclines  to 
Hermon.  The  narrative  affords  no  clue  which  gives 
certainty,  although  Mk.  9 :  30,  33  points  to  Hermon. 
If  the  disciple-group  remained  near  Csesarea  Philippi 
the  mountain  was  unquestionably  Hermon.  But  the 
exact  location  is  of  slight  importance.  It  is  perhaps 
significant  that  few  or  none  of  the  scenes  of  important 
events  in  the  life  of  Jesus  are  accurately  known. 


riount  Hermon. 


From  a  photograph. 


The  third  Gospel  states  that  the  original  purpose  of 
Jesus  was  to  seek  seclusion  for  communion  with  God. 
This  gives  a  natural  explanation  to'  the  incident,  wholly 
congruous  with  the  character  of  Jesus.  It  may -be  ques- 
tioned whether  the  transfiguring  was  not  incidental  and 
as  unexpected  to  Jesus  as  to  the  three  witnesses,  an- 
other opportune  testimony  to  Him  as  well  as  to  them, 
of  the  Father^s  watchfulness  and  love.  Wlien  the  Mas- 
ter went  apart,  as  was  His  custom,  to  pray,  the  three 


116  The  Life  of  Christ 

tried,  no  doubt,  to  watch  with  Him.  Luke  tells  us  that 
they  were  struggling  with  sleepiness  when  suddenly 
there  came  a  change  which  made  them  instantly  wide 
awake  and  alert.  As  the  Master  prayed  a  heavenly 
light  illumined  His  countenance  and  His  whole  per- 
sonality was  radiant  mth  dazzling  brightness,  passing 
the  power  of  words  to  describe.  But  He  was  not  alone. 
On  either  side  stood  two  men  whom  they  knew  to  be 
Moses  and  Elijah.  They  were  talking  with  Him  re- 
garding His  approaching  death.  Soon  they  seemed  to 
be  about  to  depart  and  Peter,  hardly  knowing  wliat  he 
was  saying,  proposed  that  he  make  three  tabernacles 
that  they  might  remain.  But  a  cloud  seemed  to  over- 
shadow them  all,  out  of  which  came  a  voice  which  wit- 
nessed concerning  Jesus,  "This  is  my  beloved  Son ;  hear 
ye  him."  After  the  voice  they  looked  around  and  saw 
no  one  but  Jesus,  who  came  to  them  in  His  natural  form 
with  a  reassuring  word. 

Some  interpreters  regard  this  experience  as  purely 
subjective,  although  intensely  real.  The  significance  of 
it  to  the  disciples  and  to  Jesus  was  of  course  the  same, 
whether  it  was  objective  or  subjective.  That  it  was 
seen  by  all  three  disciples  sufficiently  guaranteed  its 
definiteness  and  meaning.  If  a  vision  it  was  a  vision 
caused  by  God,  not  an  accident.  But  the  natural  inter- 
pretation of  the  Gospel  narratives  implies  that  it  was 
objectively  real.  It  assured  the  disciples  that  the  death 
of  the  Messiah  which  had  so  sorely  troubled  their  minds 
was  really  in  line  with  prophetic  and  national  expecta- 
tion. It  also  gave  them  a  new  assurance  that  Jesus  was 
the  Messiah  He  claimed  to  be — so  at  least  early  Chris- 
tian thinldng  agreed — and  reminded  them  of  their  obli- 
gation to  listen  to  His  words. 

It  seems  clear  that  the  meaning  of  this  experience 
was  not  grasped  by  the  disciples  at  once.  No  wonder 
Jesus  charged  them  to  keep  it  locked  within  their 
breasts,  until  the  course  of  events  would  make  it  intel- 
ligible. They  were  puzzled  by  the  appearance  of  Elijah 
and  wondered  whether  it  was  the  fulfilment  of  Malachi's 


Chapter  29.     The  Transfiguration  117 

prediction,  made  so  much  of  by  the  scribes.  Jesus 
indeed  affirmed  that  an  Elijah  had  come,  but  unrecog- 
nized and  opposed,  one  whose  fate  prefigured  His  own. 
They  then  perceived  that  He  meant  John  the  Baptist. 

Eeturning  the  next  day  to  the  base  of  the  mountain 
Jesus  found  His  disciples  confronted  by  a  case  of  dis- 
ease, which  seems  to  have  been  epilepsy,  with  which  they 
were  unable  to  deal.  The  father's  despairing  plea 
touched  the  Master's  heart.  With  a  sigh  which  spoke 
volumes  of  weariness  over  the  continued  sluggishness  of 
their  spiritual  life  He  drew  on  the  father  in  kindly 
fashion  to  urge  his  love  and  pledge  his  faith  and  then 
cured  the  boy.  Mark's  elaborate  description  shows 
that  the  scene  made  a  tremendous  impression  on  some 
eyewitnesses.  The  disciples  wondered  why  their  power 
had  been  stayed.  Jesus  told  them  it  was  because  they 
had  not  expected  that  the  cure  would  be  performed. 
Only  a  believing  appeal  to  the  power  of  God  was  ade- 
quate either  in  His  case  or  in  theirs. 

There  was  great  fitness  in  the  message  with  which 
the  beautiful  vision  was  brought  to  a  close.  Those  who 
are  granted  visions  of  spiritual  realities,  such  as  aver- 
age men  and  women  rarely  gain,  incur  responsibilities 
correspondingly  great.  Theirs  is  an  obligation  to  ren- 
der intelligent  and  obedient  leadership  in  the  spirit  of 
Christ's  commands. 

His  commandments  are  to  be  executed  obediently 
because  He  is  the  adequate  and  intelligible  revealer  of 
the  will  and  purpose  of  God.  Therefore  His  words 
have  unquestionable  authority  and  unending  value. 


118  The  Life  of  Christ 

Chapter  30 — ^Jesus   «t   the   Feast   of   the   Tabernacles. 

Jo.  chs.  7,  8. 

During  the  days  following  tlie  transfiguration,  tlie 
group  of  disciples  with  Jesus  continued  their  unob- 
trusive, leisurely  progress  through  Galilean  territory, 
making  gradually  toward  Capernaum.  Mark's  Gospel 
(9:  30)  implies  that  Jesus  was  at  considerable  pains  to 
keep  out  of  the  public  eye.  Naturally  they  all  con- 
tinued to  discuss  the  theme  that  was  uppermost  in  their 
minds  and  that  weighed  on  every  heart.  It  was  the 
great  opportunity  for  Jesus  to  connect  by  repeated  and 
insistent  explanations  His  accepted  Messiahship  with 
the  possibility  of  treatment  not  merely  hostile,  but  vin- 
dictive. Had  He  failed  to  establish  this  connection, 
the  event  itself  would  have  been  a  disaster  almost 
irreparable,  instead  of  an  enlightening  triumph.  Its 
meaning  was  by  no  means  grasped  by  the  disciples. 
To  them  Messiahship,  in  spite  of  all  that  the  Master 
could  say,  spelled  glory  rather  than  sacrifice,  and  oppor- 
tunity rather  than  obligation.  The  larger  view  could 
only  come  through  sadly  enlightening  experience. 

In  some  mysterious  way,  the  confidence  which  the 
Three  must  have  had  after  their  unique  and  blessed 
experience  on  the  mountain  communicated  itself  to  the 
whole  company.  Paying  little  heed  to  the  predictions  of 
Jesus,  they  let  themselves  dwell  with  delight  upon  that 
aspect  of  Messiahship  which  they  did  understand. 
Visions  of  a  glorious  future  dazzled  their  eyes.  Before 
long  they  were  in  the  heat  of  an  intense  discussion  over 
precedence.  Doubtless  there  was  no  question  as  to  the 
place  of  the  first  three  or  four.  Their  intimacy  with 
the  Master  gave  them  an  unquestioned  primacy.  The 
problem  concerned  the  others  and  their  relative  fitness 
for  important  posts. 

That  they  could  continue  such  a  disputation  argues 
that  now,  as  later,  Jesus  was  much  alone,  'Agoing  before 
them"  (Mk.  10:  32),  wrapped  in  deep  thought  of  what 
was  before  Him,     But  He  was  never  so  abstracted  as 


Chapter  SO.     Jesus  at  the  Feast  of  Tabernacles  119 

to  be  oblivions  to  the  needs  and  conditions  of  those  who 
were  with  Him.  He  knew  His  disciples  so  well  that 
the  trend  of  their  thoughts  was  perfectly  apparent  to 
Him.  They  needed  a  lesson  which  should  at  once 
rebuke,  enlighten  and  appeal. 

With  His  accustomed  considerateness,  He  took  an 
object  lesson  by  which  to  illustrate  and  enforce  the  prin- 
ciple which  He  set  forth.  Having  reached  Capernaum, 
when  all  were  together  in  a  house,  still  desirous  of 
avoiding  public  attention,  He  suddenly  asked  the  theme 
of  their  earnest  discussion  on  the  road.  While  they 
were  in  confusion  from  very  shame  of  acknowledging 
their  ambitious  desires,  Jesus  took  in  His  arms  a  little 
child,  declaring  that  he  was  a  true  symbol  of  the 
disciple. 

What  Jesus  meant  by  this  and  by  His  further  declar- 
ation that  primacy  in  the  heavenly  kingdom  was  granted 
to  him  who  excelled  in  serviceableness,  is  clear  yet 
debatable.  It  was  childlikeness  not  childishness,  that 
He  meant.  The  disciple  is  one  among  many,  a  mem- 
ber of  the  great  family  of  God,  bound  to  conduct  himself 
towards  every  one  as  a  brother  and  friend.  The 
frankness,  the  friendliness,  the  joy  in  service,  the  simple 
trustfulness  of  the  child,  should  be  his. 

Trained  as  were  the  Twelve  in  the  school  of  legalism 
which  paid  stricter  attention  to  retribution  or  penalty 
than  to  free  forgiveness,  no  wonder  that  Peter  inquired 
one  day  regarding  the  limits  of  forgiveness.  The  para- 
ble of  the  unmerciful  servant  was  the  reply.  God  has 
forgiven  such  great  transgressions  of  ours  that  no 
human  score  can  count  in  comparison  with  it.  There 
is  practically  no  limit  to  the  exercise  of  a  forgiving 
spirit. 

The  feast  of  tabernacles  drew  rapidly  near.  There 
was  a  general  expectation  that  Jesus  would  make  His 
appearance  at  Jerusalem.  His  brethren,  who  had  little 
comprehension  of  His  thought  or  plans,  urged  Him  to 
seize  the  opportunity  to  make  a  public  demonstration  of 
the  validity  of  His  claims.     But  Jesus  was  not  ready 


120  The  Life  of  Christ 

yet  to  present  Himself  in  a  challenging  way  as  the 
Messiah  at  Jerusalem.  He  was  still  avoiding  demon- 
strations but  inviting  confidence.  He  made  His  way 
quietly  to  the  city,  where  there  had  been  much  exchange 
of  varying  sentiment  regarding  Him  among  the  gath- 
ered multitudes.  The  curious  fact  is  that  they 
regarded  Him  as  being  everything  but  a  Messiah.  They 
willingly  acknowledged  Him  to  have  prophetic  gifts 
and  practical  wisdom,  but  He  answered  in  but  few 
respects  to  their  ideas  of  what  the  Messiah  would  be. 

Jesus  simply  claimed  to  be  the  true  representative  of 
God,  doing  His  will,  declaring  His  truth,  exhibiting 
His  spirit,  and  carrying  out  His  purposes.  He 
demanded  confidence  on  the  ground  of  His  absolute 
unselfishness  and  freedom  from  wrong-doing.  He 
reproved  His  critics  for  wilful  refusal  to  see  facts  as 
they  were  and  to  judge  accordingly.  Many  w^ere  deeply 
impressed  by  His  words. 

It  was  perhaps  after  the  great  ceremonial  of  the 
closing  day  of  the  feast  that  Jesus  appealed  to  the 
people,  describing  Himself  as  the  source  of  living 
water,  eternally  refreshing  the  soul.  Through  Him 
they  were  to  know  God  with  intimacy.  His  words 
thrilled  all  who  heard.  Even  the  officers  of  the  temple 
guards,  hardened  as  they  were,  could  not  but  regard 
Him  with  awe. 

With  equal  pertinence,  at  the  time  of  the  lighting 
of  the  great  candelabra  in  the  court,  Jesus  declared 
Himself  to  be  the  light  of  the  world,  its  guide  in  a 
world  of  moral  darkness,  the  assurance  of  its  growth  to 
moral  strength.  Life  cannot  flourish  without  light. 
When  Jesus  described  His  relation  to  the  human  world 
under  these  figures,  He  virtually  declared  Himself  to  be 
an  indispensable  factor  in  life. 

There  were  many  important  discussions  and 
declarations  during  the  period  that  Jesus  dela^^ed  in 
Jerusalem.  Speaking  to  some  who  were  disposed  to 
accept  Him,  He  declared  that  those  who  heartily  fol- 
lowed   His    teaching    would    gain    spiritual    freedom. 


Chapter  SI.     Mission  of  the  Seventy  121 

Offended  at  this  hint  of  bondage  they  claimed  to  be  the 
free  cliildren  of  Abraham,  but  Jesus  declared  that  their 
unwillingness  to  hear  and  obey  the  truth  showed  them 
rather  to  be  the  bond  slaves  of  Satan,  the  father  of  lies. 
Those  who  lived  the  life  He  was  urging  would  find  that 
life  unending.  Shocked  as  w^ere  the  bystanders  by  their 
understanding  of  His  meaning,  it  was  notliing  in  com- 
parison to  their  horror  at  His  solemn  declaration  that 
before  even  Abraham,  He  was  in  the  world.  It  was  an 
unmistakable  claim  of  divinity.  Like  so  many  of  His 
sayings  over  which  subsequent  centuries  have  pondered, 
it  needed  time  for  its  apprehension  and  application. 

These  declarations  of  Jesus  were  helpful  in  the 
extreme.  His  figures  mean  much.  He  sustains,  re- 
freshes, interprets,  develops,  illumines,  exhibits  life  as  it 
really  is  and  as  it  ought  to  be.  The  one  who  takes  Him 
as  an  example  is  cultivating  true  Godlikeness. 


Chapter  31.  —  The  flission  the  Seyeety. 

Lu.  9  :  51—11 :  13. 

When  Jesus  returned  to  Galilee  after  His  long  con- 
tinued absence,  it  had  become  painfully  evident  that 
the  province  had  ceased  to  be  a  suitable  scene  for  His 
ministry.  At  every  turn  He  met  with  prejudice,  indif- 
ference, and  open  hostility.  His  enemies  were  now  w^ell 
organized  and  shrewdly  led.  The  Pharisees  of  Judea 
were  making  common  cause  against  Him  with  those  of 
Galilee.  Probably  He  found  Himself  excluded  from 
the  free  use  of  the  village  synagogues,  which  had  been 
His  accustomed  preaching  places.  Galilee  as  well  as 
Judea  had  become  unavailable  for  His  ministry. 

From  the  Gospels  of  Matthew  and  Mark,  one  might 
infer  from  the  brief  account  of  the  following  period  that 
Jesus,  in  consequence  of  this  interference  with  His  free- 
dom of  teaching,  centered  His  attention  upon  His  dis- 
ciples.    They  give  a  truthful  impression,  although  not 


122  The  Life  of  Christ 

a  complete  one.  Jesus  did  predominantly  aim  to  de- 
velop far-sighted,  self-reliant,  S3^mpatlietic  disciples. 
But  His  method  was  partly  indirect.  He  seemed  ac- 
cording to  the  other  Gospels  to  become  very  active 
again.  The  Gospel  of  Luke  in  particular  attributes  to 
Him  at  this  time,  between  the  Transfiguration  and  the 
last  week  at  Jerusalem,  a  marked  increase  in  teaching 
and  preaching  and  healing.  It  locates  this  activity 
neither  mainly  in  Judea  nor  in  Galilee,  but  here  and 
there  in  the  region  on  the  other  side  of  the  river  Jordan, 
called  by  Josephus,  Perea.  The  fourth  Gospel  describes 
two  visits  to  Jerusalem  during  these  months.  Thus  the 
period  was  one  of  movement  to  and  fro  without  a  spe- 
cific goal,  the  opportunity  of  the  moment  determining 
its  character  and  direction. 

The  country  which  we  know  as  Perea  was  under  the 
control  of  Herod  Antipas.  It  was  open,  however,  as  a 
refuge  to  Jesus  and  His  followers  and  as  an  opportun- 
ity for  preaching,  because  it  was  religiously  even  freer 
than  Galilee,  being  far  more  under  the  influence  of 
Greek  and  Eoman  civilization.  The  proximity  of  the 
free  cities  of  the  Decapolis  had  a  perceptible  liberalizing 
influence.  Perea  was  practically  a  foreign  country  full 
of  Jews,  who  valued  prosperity  above  orthodoxy.  The 
Jews  of  Judea  and  Galilee  felt  distinctly  superior  to 
those  who  dwelt  in  Perea,  yet  had  no  such  antagonism 
for  them  as  for  Samaritans.  Jesus  and  His  company 
could  wander  from  village  to  village  with  freedom  and 
without  fear.  Of  this  opportunity  He  seemed  now  to 
take  full  advantage.  If  Luke's  allotment  of  incidents 
is  chronological,  the  experiences  of  the  early  Galilean 
ministry  were  repeated  again  and  again. 

For  this  work  of  evangelization  Jesus  prepared  by 
sending  before  Him  the  seventy  disciples.  That  He 
had  so  many  followers  equipped  for  doing  responsible 
service  comes  as  a  surprise  to  the  reader  of  the  Gospels, 
whose  attention  is  continually  focussed  upon  the  little 
group  of  twelve.  By  Luke  more  than  by  the  other  Gos- 
pels one  is  prepared  to  understand  the  real  situation, 


Chapter  SI.     Mission  of  the  Seventy  123 

exliibited  by  the  manifest  reluctance  of  the  religious 
rulers  to  proceed  to  extreme  measures  with  Jesus  in 
public,  and  confirmed  by  Paul's  "five  hundred  brethren 
at  once''  (1  Cor.  15 :  6).  Jesus  had  by  this  time  a  con- 
siderable body  of  tried,  intelligent,  earnest  disciples, 
who  were  ready  to  rally  round  Him  when  He  came 
within  their  vicinity,  many  of  them  following  Him 
everywhere.  Had  He  chosen  to  send  out  two  hundred, 
that  number  might  have  been  as  readily  at  His  disposal. 

Many  regard  the  number  sent  forth  as  indicative  of 
the  symbolic  purpose  of  Jesus.  Seventy  was  as  repre- 
sentative a  number  to  the  mind  of  a  Jew  as  twelve.  The 
latter  distinctly  stood  for  the  ideal  Israel  and  had  no 
wider  significance.  The  mission  of  the  Twelve  was  to 
the  nation  and  to  it  alone.  The  number  seventy  rep- 
resented in  the  Jewish  mind  the  whole  world.  It  is  a 
Jewish  round  number  denoting  often  in  Scripture  a 
large  number  of  people  whose  exact  enumeration  is  un- 
known. Whether  used  loosely  or  specifically  its  gen- 
eral significance  must  have  been  that  the  Seventy  were 
commissioned  to  carry  the  Gospel  message  to  all  races. 
This  broadening  of  the  scope  of  Jesus'  ministry  had  be- 
come inevitable.  The  Jesus  of  the  closing  half  year  of 
the  active  ministry  was  one  who  was  no  longer  exclu- 
sively thinking  about  His  countrymen;  He  rather  had 
His  vision  set  upon  the  great  world  of  humankind. 

The  seventy  disciples  were  sent  forth  to  prepare  the 
way  before  Him,  perhaps  to  enable  Jesus  to  use  His 
scanty  remaining  time  to  greater  advantage,  or  to  in- 
sure His  hearty  reception  where  He  might  not  be 
known.  They  were  given  directions  similar  to  those 
issued  to  the  Twelve.  They  were  to  go  straight  to  their 
destination,  avoiding  all  distractions,  devoting  them- 
selves entirely  to  their  work,  allowing  neither  hospitality 
nor  opposition  to  interfere.  The  added  note  of  judg- 
ment became  appropriate  to  the  situation,  as  the  end  of 
the  ministry  drew  near. 

They  went  forth  with  glad  hearts  and  gradually  re- 
joined the    Master,    reporting    a    successful    mission, 


126 


The  Life  of  Christ 


by  His  disciples  to  a  case  of  hapless  misery  wiiicli  moved 
them  to  propound  that  perpetual  query  of  the  conscien- 
tious Israelite,  who  believed  in  the  righteous  govern- 
ment of  God  and  His  exact  distribution  of  justice  to 

all  mankind.  Here  was  a 
son  of  Israel  blind  from 
his  birth.  They  wondered 
who  was  responsible  for 
this  calamity.  To  such 
casuistry,  extremely  dear 
to  rabbinical  minds  who 
loved  to  distribute  exact 
portions  of  guilt  and  pen- 
alty, Jesus  was  unrespon- 
sive. He  declared  that  it 
was  not  a  case  for  judg- 
ment but  for  relief  to  ex- 
hibit the  goodness  of  God 
rather  than  His  justice. 
So  saying  He  anointed 
the  man's  eyes  with  clay 
hastily  moulded,  and 
directed  him  to  make  his  way  to  the  pool  of  Siloam  and 
wash.  In  this  large-hearted  fashion  He  made  it  easier 
for  the  man  to  comply. 

This  notable  miracle  created  a  public  sensation.  The 
neighbors  of  the  man  could  scarcely  trust  their  own 
eyes  when  they  saw  the  man  with  normal  vision. 
Brought  before  the  Pharisees  in  order  to  have  his  case 
explained,  these  leaders  were  deeply  perplexed.  They 
tried  at  first  to  dismiss  the  matter  by  raising  an  issue 
of  Sabbath-breaking.  Confronted  by  the  unquestion- 
able fact  of  the  healing  by  Jesus  and  unable  to  brow- 
beat the  former  sufferer  into  a  denial,  they  deliberately 
excommunicated  him.  This  was  a  serious  penalty  for 
him.  It  put  him  socially  and  religiously  on  the  plane 
of  a  leper,  avoided  by  all. 

The  manifest  injustice  of  this  treatment  brought 
Jesus  and  the  man  quickly  together.     He  became  con- 


Pool  of  Siloam. 

From  a  photograph. 


Chapter  82.     Jesus  the  True  Shepherd        127 

vinced  that  Jesus  was  one  whom  he  would  gladly  fol- 
low. His  attitude  and  that  of  the  Pharisees  gave  an- 
other occasion  for  Jesus  to  frankly  say  that  the  latter 
were  blinded  by  their  persistent  and  deliberate  prejudg- 
ment of  all  that  He  said  or  did. 

Their  treatment  of  the  man  and  of  Jesus  gave  oc- 
casion to  one  of  the  finest  allegorical  declarations  in  the 
Gospels.  Using  a  figure  familiar  and  dear  to  all  read- 
ers of  the  prophetic  messages,  Jesus  gave  emphatic  ex- 
pression to  the  wide  difference  between  the  Pharisaic 
spirit  and  His  own.  No  figure  could  be  at  once  so  sim- 
ple and  yet  so  far-reaching  as  tliat  of  the  Shepherd. 
Jeremiah  and  Ezekiel  alike  loved  to  use  it  to  describe 
the  One  who  was  to  appear  and  be  the  true  representa- 
tive of  the  righteous  Father  to  His  obedient  people. 
\Yhen  Jesus  declared  Himself  to  be  the  Good  Shepherd 
He  did  far  more  than  make  a  happy  illustration;  He 
made  a  distinctively  Messianic  claim,  and  placed  the 
cold-hearted  Pharisees  in  the  category  of  those  selfish 
enemies  of  Israel  with  which  the  nation's  greatest  lead- 
ers had  ever  been  in  antagonism. 

The  great  indictment  of  the  Pharisees  of  Jesus'  day 
was  that  as  a  body  they  were  indifferent  to  the  in- 
terests of  the  individual.  They  had  built  up  a  great 
religious  machine  to  which  all  other  values  were  sacri- 
ficed. They  had  thus  gradually  ceased  to  be  responsive 
to  divine  influences  or  to  seek  for  them  in  other  than 
established  forms.  Their  unwillingness  to  be  taught 
was  the  great  obstacle  to  any  reform. 

Jesus  was  like  a  shepherd,  ever  watchful  for  every 
one  of  His  sheep,  dealing  with  each  one  in  the  way  that 
his  need  directed,  knowing  them  and  known  by  them, 
giving  even  His  life  on  their  behalf.  The  figure  ex- 
pressed tenderness,  thoughtfulness,  affection,  patience, 
wisdom,  self-devotion  combined  with  courage,  resource- 
fulness, and  zeal.  It  sums  up  the  positive  virtues  of 
true  leadership,  and  excludes  the  technical,  unfeeling 
professional  attitude  so  easy  for  religious  leaders  to  as- 
sume. 


128  The  Life  of  Christ 

The  second  allegory  of  the  Door  was  much  more  as- 
sertive. By  it  Jesus  meant  that  through  Him  men 
would  find  their  real  religious  home.  His  followers 
have  not  merely  fullness  of  life,  but  freedom  and  sub- 
sistence. All  that  gives  life  real  significance  is  the 
natural  possession  of  the  one  who  enters  into  glad  fel- 
lowship with  Jesus. 

These  were  wonderful  words.  They  forced  from  re- 
luctant lips  a  confession  of  His  remarkable  personality. 
Some  aj)pealed  to  Him  to  declare  Himself  publicly  as 
the  Messiah.  But  He  had  ever  left  others  to  draw  this 
conclusion  from  the  impression  made  upon  them  by  His 
life.  He  would  not  force  an  unwilling  and  meaning- 
less allegiance,  asserting  that  God  had  given  Him  some 
followers  who  were  irrevocably  His  own,  for  He  and 
His  Father  were  one. 

This  claim  stirred  some  of  the  ever-excitable  Jews  to 
stone  Him  for  blasphemy.  With  an  ad-hominem  argu- 
ment which  seems  to  be  intended  to  silence  them  by 
their  own  favorite  method  of  argumentation  Jesus  de- 
nied the  charge  of  blasphemy,  showing  that  the  Scrip- 
tures sanctioned  a  man  in  calling  himself  a  son  of  God. 
He  reverted,  however,  to  His  real  argument  that  a  valid 
proof  of  His  mission  and  cliaracter  was  to  be  found  in 
His  deeds.  They  carried  independent  and  final  evi- 
dence of  His  relationship  with  God. 

The  words  of  Jesus  during  this  hasty  visit  are  full 
of  value  for  all  time.  He  set  the  working  standard  for 
every  life.  Every  follower  of  His  is  bound  to  take 
toward  his  fellowmen  the  shepherd  attitude  of  unselfish 
serviceableness.  He  also  declared  a  searching  principle 
of  selection,  when  He  called  Himself  the  Door.  The 
only  way  into  God's  kingdom  is  through  Him,  and  by 
the  acceptance  of  His  standards  of  life  and  duty  and 
love. 


Chapter  33.     Opposition  and  Popularity       129 

Chapter  33.— Renewed  Pharisaic  Opposition  and  Popular 
Enthusiasm. 

Lu.  11  :  37—14  :  24, 

The  narrative  in  the  Gospel  according  to  Luke  of 
these  days  of  wandering  in  the  trans-Judaic  villages 
gives  the  impression  of  days  crowded  with  incidents  and 
throbbing  with  interest.  The  common  people  once  more 
followed  Him  in  throngs,  drawn  in  part  by  curiosity,  to 
some  extent  by  reverence,  but  most  of  all  (Lu.  11 :  53 — 
12 : 1)  by  the  public  indications  of  differences  between 
Him  and  their  religious  leaders.  He  devoted  Himself 
to  the  scribes  and  Pharisees  and  to  the  populace,  yet 
with  a  consistent  remembrance,  after  all,  of  the  faith- 
ful disciples  never  far  away  from  Him,  whose  interests 
were  so  inseparably  bound  up  with  His  and  who  had 
made  so  many  heroic  sacrifices  to  show  their  loyalty  for 
Him. 

Luke  gives  several  characteristic  illustrations  of  His 
dealings  with  the  leaders.  He  seemed  to  receive  atten- 
tions now  and  then  from  them,  due  neither  to  friendli- 
ness nor  to  hostility,  but  to  a  frank  desire,  natural  to 
men  of  education,  who  were  sure  of  their  own  position 
and  power,  to  discuss  freely  with  a  fresh  and  vigorous 
mind  like  His  the  questions  which  were  of  paramount 
interest  to  them.  Jesus  knew  them  well  and  the  motives 
which  underlay  their  hospitality,  and  accepted  their  in- 
vitations with  readiness  and  serene  independence.  His 
table-talk,  as  reported  by  Luke,  was  keen  and  dignified. 
The  rupture  that  took  place  was  their  fault,  not  His. 

Jesus  had  little  patience  with  their  endless  unneces- 
sary performances.  The  theory  of  the  Pharisees  of  His 
day  was  that  by  very  greatly  overdoing  a  desirable  act 
it  would  be  more  surely  performed  to  the  needful  extent. 
They  multiplied  washings  and  prayers  and  fasts  and 
every  other  proper  action  until  life  lost  all  its  buoyancy 
and  zest  and  became  a  treadmill  of  inexorable  duty. 
They  then  turned  around  and  wearied  themselves  in  de- 
vising ways  of  avoiding  the  tasks  thus  imposed.     For 


130  The  Life  of  Christ 

all  except  tlie  naturally  sincere,  who  force  themselves  to 
hardship,  their  religious  life  became  a  great  sham,  a 
pretense  at  religion,  nothing  more  than  a  religious 
trade. 

Against  this  spirit  Jesus  always  cried  out.  With 
merciless  frankness  He  revealed  to  them  their  hideous 
corruption.  Wondered  at  for  neglecting  the  ceremonial 
ablution  before  taking  food,  He  answered  by  declaring 
that  they  were  solicitous  about  external  purity  but  heed- 
less of  inward  wickedness;  they  wasted  precious  time 
over  trifles  and  were  unable  to  give  attention  to  justice 
and  piety.  They  were  ever  thinking  of  themselves 
rather  than  of  God,  and  of  their  interests  more  than 
His. 

The  Pharisees  were  laymen,  but  their  kindred  in 
spirit  were  the  professionals,  the  scribes,  who  resented 
the  Master's  criticisms,  as  words  which  might  apply  to 
them  as  well.  He  entirely  agreed  with  their  opinion, 
but  added  special  reasons  for  denouncing  them,  such  as 
the  delight  in  manufacturing  new  religious  duties  which 
they  themselves  shirked,  their  continued  opposition  to 
true  religious  leaders,  and  their  blinding  of  the  people. 
Naturally  such  uncompromising  talk  made  them  hostile 
and  anxious  to  find  a  means  of  discomfiting  Him.  They 
plied  Him  with  questions,  but  without  avail. 

There  follow  in  the  account  of  Luke  a  series  of  say- 
ings to  the  multitude  which  are  found  in  other  connec- 
tions in  other  Gospels.  These  duplicates  raise  the  old 
question  whether  Jesus  used  these  sayings  repeatedly  or 
the  writers  fitted  them,  each  in  his  own  way,  into  his 
story  of  the  active  life  of  Jesus.  Doubtless  each  view  is 
partly  true.  Jesus  may  well  have  repeated  some  of  His 
sayings  with  some  freedom  in  accordance  with  His  gen- 
eral plan. 

One  of  those  who  had  joined  Him,  encouraged  by  His 
championship  of  the  rights  of  the  people,  begged  Jesus 
to  act.  as  arbiter  in  a  family  dispute.  In  refusing  this 
request  Jesus  used  the  parable  of  the  foolish  rich  man 
to  exhibit  the  shortsightedness  of  one  whose  whole  life 


Chapter  33.     Opposition  and  Popularity       131 

goes  into  the  making  and  storing  of  money.  When  it 
ends  tie  is  no  better  off  than  when  he  began  the  struggle. 

To  avoid  the  Pharisaic  temper,  the  self -centered  Hfe 
and  little  ambitions  was  the  burden  of  His  advice.  He 
seemed  to  think  of  the  prevailing  danger  as  that  of  a 
careless,  thoughtless  enjoyment  of  life  without  the  ele- 
ment of  preparation  for  a  larger  future.  His  follower, 
however,  like  a  faithful  servant,  would  be  found  always 
ready  and  watchful. 

Peter  wondered  whether  Jesus  meant  to  include  all 
of  His  disciples  by  this  warning  or  only  the  few  who 
were  His  closest  followers.  Jesus  replied  by  indicating 
that  there  were  no  distinctions  in  responsibility,  but 
only  in  capacity.  The  true  follower  df  Jesus  is  always 
rendering  all  the  stewardship  of  time  or  energy  or 
brotherliness  of  which  he  is  capable.  A  lapse  into  domi- 
neering, or  selfishness,  or  laziness,  or  any  other  kind  of 
negligence,  is  unfaithfulness  which  marks  him  as  un- 
worthy of  his  trust. 

The  thought  of  judgment  awaiting  the  responsible 
but  unfaithful  ones  gave  more  or  less  direction  and 
color  to  the  mind  of  Jesus  at  this  time.  The  tension 
between  the  Eoman  rulers  and  the  bigoted  populace  was 
growing  very  great.  Pilate,  the  procurator,  had  more 
than  once  tested  the  determination  of  the  Jews  to  de- 
fend their  religious  liberties.  What  particular  mas- 
sacre was  referred  to  by  the  one  who  spoke  to  Jesus 
about  the  slain  Galileans  we  cannot  determine.  Jesus 
incidentally  made  use  of  the  opportunity  afforded  Him 
to  show  the  absurdity  of  the  notion  that  a  calamity  like 
this  indicated  that  those  who  suffered  were  great  sin- 
ners. It  rather  indicated  that  the  judgments  of  God 
were  beginning  to  be  experienced  and  that  all  men  were 
bound  to  be  warned. 

One  saying  of  His  we  are  deeply  indebted  to  Luke 
for  preserving  with  its  mingling  of  sarcasm  and  dignity 
and  tenderness.  It  reveals  the  real  Jesus  among  His 
friends.  "That  fox"  summed  Herod  up ;  Jesus  despised 
his  crafty  and  calculating  self. 


132  The  Life  of  Christ 

In  Perea  as  elsewhere  the  Sabbath  question  was 
raised.  Invited  after  the  synagogue  service  to  the 
house  of  a  ruling  Pharisee,  He  was  confronted  with  a 
man  who  had  the  dropsy.  Jesus  accepted  the  implied 
challenge,  and  with  an  allusion  to  their  own  free  prac- 
tise wliich  closed  their  lips,  He  healed  the  sufferer. 
He  then  made  candid  criticism  of  two  Pharisaic  customs. 
They  were  sticklers  for  precedence  and  by  no  means 
slow  to  assert  their  claims.  They  were  also  fond  of  lav- 
ish entertainment  which  could  be  repaid  in  kind.  This 
self-centredness  Jesus  never  failed  to  rebuke. 

His  closing  words  seemed  to  have  roused  some  self- 
complacent  guest  to  a  platitude  regarding  their  coming 
heavenly  joy.  In  reply  Jesus  spoke  the  wonderful 
parable  of  the  Great  Supper,  to  which  the  friends  of 
the  host  were  invited.  They  were  reluctant  and  sent 
plausible  excuses  until  the  indignant  host  opened  wide 
his  doors  to  all  the  city  who  were  in  need,  welcoming 
them  rather  than  his  former  guests  to  his  banquet.  By 
this  He  meant  to  say  that  heaven  was  not  a  place  of 
privilege,  reserved  for  a  condescending  caste.  This  les- 
son well  exemplifies  the  social  sympathy  and  truly 
democratic  spirit  of  Jesus.  He  was  ever  a  critic  of  un- 
earned privilege,  of  unfelt  devotion,  or  of  unused  ability. 


Chapter  SJ^.    Parables  of  Grace  and  Warning     133 
Chapter  34.— Parables  of  Grace  and  Warning;* 

Lu.  chs.  15,  16. 

The  fifteenth  and  sixteenth  chapters  of  the  Gospel  of 
Luke  exhibit  in  the  highest  degree  the  resourcefulness 
and  skill  of  Jesus  as  a  religious  teacher.  Never  indeed 
did  man  speak  like  Him.  His  most  earnest  appeals 
were  clothed  in  forms  as  attractive  as  they  were  fitting. 
He  often  seemed  to  use  parables  in  self-defense.  When 
Pharisees  or  others  found  fault  with  Him  an  apt  parable 
was  His  reply. 

The  immortal  parables  of  the  fifteenth  of  Luke  were 
a  response  to  the  criticism  of  the  Pharisees  and  scribes 
because  He  not  only  preached  to  the  sinful  and  the 
outcast  but  associated  freely  with  them,  even  partaking 
of  their  food.  Such  a  manifestation  of  friendship  a 
Pharisee  simply  could  not  understand.  The  noblest  of 
them  dealt  with  these  classes  in  a  condescending  way. 
But  Jesus  treated  them  as  His  friends,  accepting  their 
hospitality  in  His  gracious,  winning  way.  He  thus 
broke  down  their  reserve,  won  their  confidence,  and 
drew  them  in  throngs  around  Him. 

Judaism's  boast  and  her  greatest  curse  was  her  spirit 
of  exclusiveness.  Adopted  as  a  measure  which  would 
promote  religious  purity  and  therefore  holiness,  the 
practice  of  this  characteristic  became  considered  as  a 
token  of  superiority  and  a  reason  for  despising  other 
peoples.  It  did  not  stop  at  that  point.  Gradually  the 
lines  became  drawn  as  rigidly  within  Judaism  as 
without.  The  Pharisees  classed  "the  people  of  th« 
land,''  that  is  to  say,  the  common  working  people,  the 
brawn  of  the  nation,  with  harlots  and  publicans,  because 
they  were  quite  unable  to  keep  up  any  such  artificial 
religious  system  as  that  in  which  the  Pharisees  took 
pride.  A  truly  pious  Pharisee  occupied  much  of  his 
time  in  determining  and  executing  petty  and  usually 
senseless  details.  "The  followers  of  Shammai  at  a 
feast  began  with  the  blessing  for  the  day,  then  blessed 
the  wine,  then  washed  their  hands  and  filled  the  cup, 


134  The  Life  of  Christ 

then  laid  their  napkins  on  the  table;  the  followers  of 
Hillel  began  by  blessing  the  wine,  then  repeated  the 
blessing  for  the  day,  then  filled  the  cup,  afterward  wash- 
ing their  hands,  and  last  of  all  placing  their  napkins  on 
the  cushion."  We  can  well  imagine  how  weary  of  such 
puerilities  the  fresh  and  noble  heart  of  Jesus  would 
become,  and  how  gladly  by  His  example  would  He  show 
that  such  standards  of  piety  and  estimation  were  not  His 
own.  He  did  not  believe  in  segregation,  as  the  para- 
bles of  the  tares  and  of  the  drag-net  show.  Good  and 
wicked  men  He  declared  would  have  to  go  on  living 
together  until  the» judgment  day.  He  went  further  and 
claimed  that  it  was  wicked  to  disregard  a  sinner's  need. 
To  be  neighborly  in  the  sense  of  the  law  was  to  act  like 
the  good  Samaritan.  To  see  a  sinner  without  trying  to 
help  him  was  wrong  in.  practice  and  wrong  in  theory. 
He  aimed  to  show  the  correctness  of  His  point  of  view, 
and  to  justify  it  even  to  Pharisaic  minds  by  illustrations 
which  they  could  not  gainsay. 

Although  these  parables  are  connected  in  Luke's  Gos- 
pel with  the  Perean  ministry  it  is  really  to  be  noted  that 
they  are  suitable  in  character  for  almost  any  occasion — ' 
controversial,  didactic,  or  evangelistic,  to  any  other 
period  when  the  question  of  dealing  with  "sinners"  was 
prominent,  and  to  any  sort  of  audience — the  disciples 
who  needed  broadening,  the  common  people,  sinners 
who  needed  encouragement,  or  the  critically  complacent 
Pharisees,  who  needed  reproof.  No  one  would  ever 
question  their  authenticity  or  their  value  as  portraitures 
of  God. 

No  one  interpretation  can  exhaust  the  significance  of 
these  marvelous  parables.  They  are  capable  of  being 
taken  from  various  view  points.  Some  have  termed  the 
first  three  the  "Parables  of  the  Lost  Things,"  but  Plum- 
mer's  title  "Parables  of  the  Love  and  Free  Forgiveness 
of  God"  is  better.  The  first  two  emphasize  the  value 
which  God  must  set  on  every  individual  soul.  Even  a 
shepherd  who  owns  a  numerous  flock  throws  his  whole 
soul  into  the  search  for  the  one  sheep  which  he  may 


Chapter  S^.    Parables  of  Grace  and  ]Yarning     135 

have  lost.  It  is  not  the  size  of  the  loss,  but-  the  safety 
of  the  sheep  which  stirs  him  to  his  patient,  iinwearying, 
laborions  search.  He  does  not  resent  by  neglect  the 
heedless  straying  of  the  sheep,  but  in  his  larger  wisdom 
takes  the  proper  means  for  its  recovery.  When  the 
fiheep  is  safe  again  his  heart  is  full  of  joy.  How  true 
an  analogy  to  the  joy  of  God  over  a  repentant  sinner! 
Similarly  a  woman,  who  carelessly  loses  a  little  coin, 
perhaps  an  ornament,  will  search  through  the  house  with 
a  light,  and  when  she  has  found  it,  she  communicates 
her  joy  to  the  whole  neighborhood.  Even  so  God  seeks 
to  redeem  each  sinner  and  rejoices  over  every  one 
snatched  from  an  evil  life. 

The  third  parable  emphasizes  the  human  side  of  the 
transformation  in  the  heart  of  the  sinner,  the  rise  and 
growth  of  repentance,  as  well  as  the  encouraging  recep- 
tion which  God  gives.  Grotius  called  it  "clearly  the 
finest  of  all  Christ's  parables."  It  is  remarkable  alike 
for  its  teaching  and  for  its  exquisite  form.  It  portrays 
a  son  who  dishonored  his  father  and  forgot  him  but  who 
finally  came  to  himself  and  sincerely  repented.  Ee- 
turning  home  in  humiliation  his  father  recognizes  him, 
forgives  him  all,  gives  him  honorable  standing,  and 
celebrates  his  return.  The  elder  brother  of  the  prodigal 
bitterly  questions  this  treatment,  but  his  father  tells 
him  that  it  is  not  an  exhibition  of  justice  but  a  mani- 
festation of  joy. 

The  two  parables  of  the  sixteenth  of  Luke,  while 
apparently  unrelated  to  the  preceding,  are  in  matter  of 
fact  in  natural  connection.  While  the  three  parables  of 
the  lost  combated  the  Pharisees'  spirit  of  exclusiveness, 
these  two  are  directed  at  their  self-indulgence.  The 
first  reveal  its  danger,  the  latter  its  folly.  The  un- 
righteous steward,  as  verse  nine  shows,  was  commended 
for  his  foresight  and  prudence  in  providing  for  the 
future  by  the  means  ready  to  his  hand.  Christ  declared 
that  all  those  who  live  for  religious  ends  should  be 
relatively  as  sagacious  in  promoting  them.  The  Phar- 
isees were,  to  say  the  least,  unwary. 


136  The  Life  of  Christ 

The  story  of  Dives  and  Lazarus  exhibits  the  other 
side  of  the  argument.  It  shows  how  disastrous  may 
be  the  consequences  of  failing  to  make  a  wise  use  of 
earthly  opportunity.  The  self -centered  man  is  the  loser 
in  the  long  run.  Dives  was  no  criminal  by  intent;  he 
lived  hospitably  in  his  way,  but  he  did  no  good  with  his 
wealth  and  therefore  was  justly  punished. 

The  principle  is  far-reaching.  It  applies  to  every 
kind  of  ability.  The  follower  of  Christ  must  use  his 
gifts  at  all  times  for  unselfish  ends.  He  may  be  rich 
or  poor,  influential  or  humble,  but  up  to  the  measure  of 
his  opportunity  he  is  responsible.  For  him  to  do  less 
is  to  be  shortsighted  as  well  as  negligent. 


Chapter  35.— The  Raising  of  Lazarus. 

Jo.  11:1-54. 

From  beyond  Jordan,  where  He  was  busied  in  the 
grateful  work  of  healing  and  preaching,  Jesus  was 
again  summoned,  not  long  before  the  passover,  to  the 
vicinity  of  Jerusalem,  this  time  by  the  agonized  appeal 
of  the  two  sisters  of  Bethany,  with  whom  He  maintained 
a  friendship  of  more  than  common  strength.  They 
seemed  to  know  where  to  find  Him  and  sent  promptly  to 
let  Him  know  that  their  brother  Lazarus  was  danger- 
ously ill.  It  is  curious  that  so  little  mention  is  made 
of  the  brother,  either  before  or  after  this  event,  in  the 
Gospel  narrative.  Doubtless  he  was  younger  than  the 
sisters,  too  young  to  be  a  leader  in  the  community  or 
nation,  or  else  a  man  of  contemplative  temperament, 
whose  value  to  Jesus  lay  in  his  quickness  to  comprehend 
and  S3rmpathize  wdth  the  Master's  plans  rather  than  in 
his  active  support.  At  all  events,  the  household 
turned  instinctively  to  Jesus  in  that  hour  of  supreme 
need.  The  sisters  did  not  question  His  prompt  re- 
sponse. In  the  very  intensity  of  their  concern  and 
absorption  of  their  grief  they  did  not  consider  how 


Chapter  35.    The  Raising  of  Lazarus  137 

dangerous  it  would  be  for  Jesus  to  make  His  appear- 
ance with  a  mere  handful  of  followers  within  easy 
reach  of  the  authorities  at  Jerusalem.  He  was  virtually 
an  outlaw  with  a  price  upon  His  head.  Considerations 
like  these  would  not  prevent  Jesus  from  performing  a 
sacred  duty,  but  they  explain  the  prudence  which  He 
displayed  when  His  little  group  arrived  at  Bethany. 
They  halted  in  the  outskirts,  until  Martlia  could  be 
advised  of  His  arrival. 

The  narrative  in  the  fourth  Gospel  states  that  Jesus 
waited  for  two  days  before  responding  to  the  summons.' 
His  reason  for  this  delay  we  may  only  conjecture.  To 
ascribe  it  to  a  fear  of  personal  consequences  seems 
absurd.  No  more  heroic  or  courageous  soul  ever  lived 
than  Jesus.  He  may  have  delayed  because  the  assur- 
ance (vs.  41)  that  God  had  granted  Him  the  power  to 
raise  up  Lazarus  was  not  promptly  received.  The  delay 
may  have  been  necessary  in  order  that  the  miracle  should 
be  beyond  any  question.  Its  justification  was  the  pro- 
found impression  produced  alike  upon  the  disciples  and 
upon  the  populace. 

The  disciples  wondered  at  His  decision  to  go  to 
Betliany.  They  supposed  that  He  had  regarded  it  as 
impracticable.  Leaders  of  men,  whose  lives  affect  the 
fortunes  of  countless  others,  may  not  respond  to  the 
dictates  of  affection  with  entire  freedom.  Jesus 
replied  in  characteristic  parable  fashion  that  the  ven- 
ture was  not  dangerous  for  one  who  could  see  his  way 
ahead,  and  declared  that  the  outcome  would  be  of  great 
sisrnificance.  They  did  not  quite  put  by  their  fears. 
The  enterprise  seemed  clearly  suicidal.  Yet  with  a 
lovinsr  doggedness  of  courage  native  to  him,  the  slow- 
witted  Thomas  voiced  their  common  willingness  to 
follow  Jesus  even  unto  death.  That  such  men,  when 
later  actually  face  to  face  with  the  temple  guards,  fled 
for  their  lives,  belied  neither  their  sincerity  nor  their 
courage. 

Reaching  Bethany  they  found  the  little  village 
thronged  with  the  friends  of  the  family  who  had  gath- 


138 


The   Life   of   Christ 


ered,  chiefly  from  Jerusalem,  to  show  their  respect  for 
the  deceased.  Lazarus  and  his  sisters  were  apparently 
well-to-do  and  well  known.  Oriental  courtesy  compels 
the  attendance  of  kinsfolk  and  friends  on  occasions  of 
family  rejoicings  or  grief.  Jesus  therefore  forebore  to 
go  directly  to  the  home,  but  sent  a  message  to  Martha 
which  she  promptly  obeyed.  Her  word  of  greeting  need 
not  be  understood  as  a  reproach.  Doubtless  she  sup- 
posed that  Jesus  had  spared  no  pains  to  reach  Bethany. 
Her  dominant  thought  is  one  of  truth.  But  her  splen- 
did faith  was  made  clearer  by  her  replies  to  the  stirring 

declarations  of  Jesus. 
That  her  brother  would 
rise  again  in  the  general 
resurrection  was  an  arti- 
cle of  faith  in  which 
she  had  professed  belief 
from  her  youth  up.  To 
this  she  makes  formal 
assent.  It  did  not  carry 
much  comfort.  But  when 
Jesus  identified  the  hope 
of  eternal  life  with  faith 
in  Himself,  she  accepted 
this  larger  truth,  for  she 
had  full  faith  in  Him. 
Her  confession  should 
be  ranked  with  that  of 
Peter  at  Csesarea  Phil- 
ippi,  as  an  evidence  of  genuine  triumphant  faith. 

When  Mary  met  Him  she  fell  at  His  feet.  The 
matter-of-fact  Martha  would  never  express  her  emotion 
in  that  way.  At  the  tomb  she  hesitates  to  permit  the 
tomb  to  be  opened  for  reasons  which  evince  her  practical 
good  sense,  even  though  it  ran  counter  to  the  real  faith 
which  she  also  possessed. 

Jesus  gave  evidence  of  deep  emotion  as  He  approached 
the  tom.b.  The  observers  attributed  tbis  to  His  affection 
for  Lazarus.     The  word  used  to  depict  the  emotion  sig- 


Traditional  Tomb  of  Lazarus. 

From  a  photograph. 


Chapter  35.    The  Raismg  of  Lazarus         1^9 

nifies  a  sort  of  indignation,  -usually  aroused  in  Jesus  by 
an  exhibition  of  spiritual  stolidity  or  barrenness.  How- 
ever much  He  was  aSected  by  the  curious  bystanders, 
He  did  not  hesitate  acknowledging  the  gift  of  power 
from  God  when  He  commanded  the  dead  to  come  forth 
from  the  tomb. 

Because  the  raising  of  Lazarus  is  the  most  notable 
miracle  recorded  in  the  I\ew  Testament,  it  has  aroused 
unending  discussion.  Some  question  its  authenticity 
because  the  Synoptists  made  no  mention  of  it,  and 
because  it  was  not  referred  to  at  the  trial.  The  subtle 
coincidences  and  connection  with  the  other  Gospel  nar- 
ratives more  than  counter-balance  these  arguments.  The 
raising  of  Lazarus,  as  Fairbairn  has  pointed  out,  makes 
the  triumphal  entry  a  natural  circumstance. 

The  raising  of  Lazarus  led  to  an  increased  activity  on 
the  part  of  the  enemies  of  Jesus.  Some,  to  be  sure, 
believed  on  Him,  but  that  counted  for  little.  The 
Sanhedrin  gathered  and  deliberately  planned  to  put 
Jesus  to  death.  They  regarded  Him  as  politically,  no 
less  than  religiously,  dangerous,  and  hesitated  no  longer. 

Probably  no  one  who  is  unprejudiced  would  think  of 
taking  the  story  of  Lazarus  as  other  than  a  statement  of 
fact.  It  does  not  resemble  a  parable  or  an  allegory  or 
a  fictitious  narrative  of  any  sort.  Its  fitness  for  a  place 
in  the  fourth  Gospel  is  evident,  for  it  exhibits  gloriously 
the  divine  Christ,  through  whom  the  Father  could  per- 
fectly manifest  His  power. 

It  is  instructive  to  note  that  Jesus  gained  His  power 
from  God  through  prayer,  a  means  which  all  may  use 
with  freedom.  Such  prayer  can  remove  mountains  and 
achieve  seeming  impossibilities. 

Jesus  demonstrated  in  Himself  the  real  significance 
of  life  and  its  eternal  character.  He  made  the  earthly 
portion  of  it  seem  but  preparatory  and  trivial  in  com- 
parison with  that  which  would  follow.  To  die  was  in 
His  view  merely  to  go  to  the  Father  and  be  with  Him. 
To  truly  believe  in  God  and  to  live  the  Godly  life  was 
to  begin  to  inherit  eternal  life. 


140  The  Life  of  Christ 

Chapter  36.— The  Final  Journeying   toward   Jerusalem. 

Mk.  10:2-16;  Lu.  17:11—18:14. 

The  unconcealed  desire  of  the  Sanhedrin  to  lay  hold 
of  Jesus,  after  His  raising  of  Lazarus  had  become  a 
matter  of  common  report,  made  it  necessary  for  Him  to 
withdraw  once  more  from  the  vicinity  of  Jerusalem. 
He  made  His  way  quietly  to  Ephraim,  a  place  not  many 
miles  away  from  the  sacred  city,  but  quite  secluded. 
Here  a  few  weeks  were  passed  in  quiet  preparation  for 
the  approaching  trial.  It  was  doubtless  a  time  of  retro- 
spect and  forecast.  Jesus  knew  that  a  crisis  was  im- 
pending. He  was  to  enter  Jerusalem  for  the  last  time. 
How  to  accomplish  this  with  the  maximum  of  direct 
appeal  to  the  people  for  a  thoughtful  verdict  upon  His 
ideas  and  methods  was  His  problem.  Yet  He  was  at 
peace  because  of  His  unshaken  confidence  in  God  and  in 
the  future.  He  thought  His  course  through,  and 
thenceforth  exhibited  no  hesitancy  in  the  development 
of  His  program. 

Apparently  Jesus  with  His  followers,  not  the  Twelve 
alone  but  a  considerable  number,  began  a  wan- 
dering which  had  as  its  goal  the  passover  at 
Jerusalem,  but  tended  for  the  time  being  in 
various  directions.  To  have  gone  directly  to 
the  city  would  have  taken  but  a  few  hours.  It  is  pos- 
sible that  this  wandering  lasted  as  many  weeks.  The 
Gospels  yield  no  note  of  time ;  they  hint  at  an  inflexible 
purpose,  yet  describe  an  unwearying  interest  in  the  cur- 
rent needs  and  perplexities  of  the  people. 

To  this  short  period  Luke  seems  to  assign  a  varied 
series  of  instructive  episodes.  They  are  at  best  but 
samples  of  the  rich  experiences  of  those  crowded  days, 
but  serve  to  explain  the  wonderful  moulding  power  of 
a  daily  contact  with  the  Master.  The  very  atmosphere 
was  apostolic.  Jesus  kept  emphasizing  the  blessedness 
of  faith,  however  manifested,  and  its  assurance. 

Once  while  making  their  wav  along  between  Samaria 
and  Galilee  where  the  population  was  somewhat  mixed 


Chapter'  36.     Journeying  toward  Jerusalem     141 

the  party  met  a  group  of  lepers,  one  of  whom  was  a 
Samaritan.  At  their  prayer  He  gave  them  a  virtual 
promise  of  healing,  if  they  would  follow  the  prescribed 
rites  of  purification.  While  on  the  way  to  see  the 
priests,  they  were  cleansed.  One  alone  of  the  number 
returned  to  express  his  thankfulness  to  Jesus,  and  he 
was  this  Samaritan.  The  nine  may  not  have  been 
wholly  unmindful  of  their  obligation;  they  may  even 
have  felt  bound  to  obey  with  scrupulous  exactness  the 
directions  of  the  One  who  had  so  graciously  listened  to 
their  cry  for  aid.  But  after  all  the  Samaritan  in  his 
noble  self-forgetfulness  and  unreflecting  gratitude  acted 
rightly.  He  did  what  Jesus  Himself  would  have  been 
sure  to  do.  He  could  not  delay  a  moment  in  the  expres- 
sion of  his  thankfulness  to  God  and  to  His  prophet,  as 
no  doubt  He  thought  Jesus  to  be.  Jesus  gave  him  His 
direct  approval. 

No  less  educative  were  the  two  imaginary  incidents 
by  which  Jesus  sought  to  convey  His  views  on  certain 
aspects  of  prayer.  The  first  one  is  always  puzzling  to 
the  reader  because  of  the  tendency  to  make  every  detail 
of  a  parable  applicable  or  intentionally  significant.  An 
unprincipled  judge  influenced  neither  by  religious  nor 
social  motives,  was  so  hounded  by  a  poor,  unfriended 
widow  with  her  pleas  for  justice  that  he  yielded  from 
sheer  weariness  to  her  appeal  and  befriended  her.  By 
her  persistency  she  secured  her  boon.  Back  of  that, 
however,  was  necessarily  a  confidence  in  the  essential 
righteousness  of  her  course,  when  once  taken  up  by  the 
judge,  and  in  the  effectiveness  of  the  method  when  con- 
tinued long  enough.  These  are  the  qualities  enforced 
by  the  parable.  If  one  of  such  a  type  as  the  judge  can 
by  such  persistence  be  moved  to  do  justice,  how  surely 
will  the  unremitting  appeal  of  a  believing  heart,  laying 
its  cares  and  trials  before  a  kind  and  loving  heavenly 
Father  receive  attention  and  response.  "But  how  few 
there  are,"  added  the  Master,  "who  have  that  sturdy, 
determined  faith  which  upholds  them  in  such  a  per- 
sistent approach  to  God." 


142  The  Life  of  Christ 

The  parable  of  the  Pharisee  and  the  publican  illus- 
trates a  different  aspect  of  prayer  and  was  probably 
uttered  at  some  other  occasion  than  the  one  which 
evoked  the  parable  of  the  unrighteous  Judge.  It  advo- 
cated a  spirit  of  trustful  humility.  The  illustration  was 
perfect.  The  Pharisee  was  professionally  a  man  of 
prayer.  He  never  failed  to  perform  this  duty,  wher- 
ever he  might  be.  Its  regular  execution  was  a  kind  of 
badge  of  respectability,  in  which  he  gloried.  It  was 
possible,  although  of  course  not  necessary  nor  even  cus- 
tomarily true,  that  a  Pharisee  could  go  through  the 
forms  of  prayer  without  sharing  in  the  least  in  its 
spirit.  The  Pharisee  in  the  parable  represented  at  once 
ail  phases  of  the  wrong  attitude  in  prayer.  He  was 
not  standing  in  the  presence  of  God  but  exhibiting  him- 
self to  men;  he  was  not  giving  expression  to  his  need, 
but  declaring  his  merits ;  he  was  not  humble,  but  rather 
demanding  a  recognition  of  his  worth.  His  stay  in  the 
temple  was  to  no  effect.  He  had  not  prayed  at  all. 
The  publican,  of  whom  the  haughty  Pharisee  would  take 
no  notice,  was  the  one  after  all  who  made  an  acceptable 
prayer.  He  recognized  the  goodness  and  power  of  God, 
he  expressed  his  sense  of  bitter  need,  he  plead  for  for- 
giveness and  God  honored  his  prayer.  Prayer  is  not  a 
self-glorifying  patronage  of  God,  but  a  sincere  plea  for 
forgiveness  and  fellowship. 

It  is  natural  that  at  some  time  the  rulers  should  have 
tried  to  entrap  Jesus  into  a  declaration  regarding 
divorce.  There  was  a  standing  controversy  over  the 
interpretation  and  observance  of  Deut.  24 : 1,  the  one 
school  allowing  divorce  for  infidelity,  the  other  and 
more  prevalent  school  permitting  it  for  almost  any  form 
of  incompatibility,  and  at  the  caprice  of  the  husband. 
As  usual  Jesus  did  not  permit  Himself  to  be  identified 
with  either  party,  but  emphasized  the  great  principle  of 
the  sacred  and  indissoluble  union  prefigured  by  the  con- 
ditions of  sex,  sanctioned  by  the  blessing  of  God  and 
manifested  in  the  growing  oneness  of  sympathies, 
interests  and  purposes  of  a  true  married  life. 


Chapter  37.     Co7iditions  of  Loyal  Service      143 

The  ideal  was  too  great  even  for  the  disciples.  It 
has  required  the  Christian  centuries  to  give  it  full 
embodiment.  Jesus  recognized  this  but  was  content  to 
delay,  knowing  that  His  ideal  would  be  the  standard  of 
the  days  to  come.  Xot  personal  predilections  but  the 
interests  of  the  kingdom  of  God  would  finally  determine 
this  and  all  related  questions. 

How  gladly  from  such  experiences  would  Jesus  have 
turned  to  greet  the  mothers  with  their  little  ones, 
brought  to  Him  for  His  blessing.  No  wonder  He 
resented  the  well-meant  but  officious  interference  of  His 
followers.  The  children  were  His  natural  friends  and 
the  type  of  His  followers. 


Chapter  37.— Conditions  of  Loyal  Service. 

Mt.  19  :  16— 20 :  16;  Mk.  10 :  32-45. 

As  the  journey  toward  Jerusalem  continued  the 
relations  between  Jesus  and  His  immediate  followers 
were  at  once  closer  and  more  distant.  He  revealed  His 
tender  affection  by  many  a  thoughtful  word  or  deed ;  at 
times,  however.  He  seemed  unapproachable.  The 
realistic  touch  of  Mk.  10 :  32  suggests  this  attitude.  As 
the  company  walked  along  Jesus  was  at  the  head,  step 
and  gesture  betokening  the  pressure  of  His  emotions. 
He  knew  well  the  crisis  before  Him.  They  could 
appreciate  it  in  part,  for  they  realized  the  danger  which 
confronted  tliem  all,  but  doubtless  they  felt,  after  the 
raising  of  Lazarus,  if  not  before,  that  His  resourceful- 
ness was  adequate  to  any  emergency,  and  that  they  need 
not  be  weighed  down  with  fear.  His  manner,  neverthe- 
less, was  out  of  the  ordinary.  It  awakened  the  astonish- 
ment of  the  Twelve  and  a  sense  of  awe  in  others. 

It  was  at  this  time  of  expectancy  that  the  triple  tra- 
dition of  the  Gospels  locates  one  of  the  most  suggestive 
incidents  of  the  Master's  career.  There  came  to  meet 
Him  a  young  man  of  prominence  who  aroused  the 
favorable  attention  of  Jesus  because  of  his  attractive 


144 


The  Life  of  Christ 


personality  and  liis  genuine  enthusiasm  for  righteous- 
ness. He  asked  Jesus  in  courteous  fashion  what  he 
should  do,  what  ideal  he  should  fulfil  in  order  to  make 
sure  of  eternal  life.  It  was  a  natural  query.  The 
thinkers  of  that  day  were  united  in  asserting  that  the 
will  of  God  was  to  be  fulfilled  by  performing  a  certain 
set  of  deeds.  They  differed  in  regard  to  those  which 
were  of  chief  and  vital  importance.  Having  seen  re- 
peated evidences  of  the  insight  and  honesty  of  Jesus, 
the  young  ruler  desired  His  judgment  regarding  this 
disputed  question. 

The  Tesponse  of  Jesus  had  a  two-fold  application. 
The  ruler  had  used  one  of  those  commonplace  compli- 
mentary forms  of  address  which  are  the  small  change 
of  kindly  natures,  having  little  or  no  meaning.  Jesus 
seemed  to  resent  such  a  usage  in  His  case,  or  else  to 
disapprove  the  reference  to  Him  as  an  authority.  "Why 
ask  me  about  the  summum  honum?     God  is  the  only 

embodiment  of  the  good. 
Study  His  revealed  will." 
When  he  asked  which  set 
of  commandments  should 
be  kept,  the  young  man 
was  not  unreasonable. 
To  a  well-trained  Jew 
there  were  command- 
ments innumerable,  some 
directly  Scriptural, 
others  Eabbinical,  but 
all  obligatory.  Jesus  re- 
ferred him  to  the  ethical 
portions  of  the  Deca- 
logue, but  virtually  said, 
"Live  up  to  your  ideal 
of  uprightness."  The 
young  man  had  ever  been 
an  exemplary  observer  of  the  law.  He  could  truthfully 
say  without  hesitation  that  from  his  earliest  youth  he 
bad  so  lived.     Jesus  saw  that  he  was  a  man  of  great 


Head  of  Christ. 

From  Hoffman's  picture  of  '  'Christ  and  the 
Rich  Young  Ruler." 


Chapter  37.     Conditions  of  Loyal  Service      145 

capacity  for  discipleship,  but  as  yet  unacquainted  with 
sacrifice.  He  wished  for  the  higher  life  but  not  with 
any  burning  passion.  He  set  him  a  keen  test  which  the 
young  man  would  not  meet,  a  hard  condition  but  a 
necessary  one  for  His  disciples.  Those  who  did  not 
value  His  companionship  and  His  ideals  of  life  far 
beyond  the  comforts  or  opportunities  which  wealth 
affords  were  no  fit  followers  of  His. 

Jesus  regretted  the  defection  of  the  young  ruler,  and 
remarked  to  His  disciples  that  the  possession  of  great 
wealth  was  a  serious  menace  to  the  spiritual  progress  of 
men,  almost  insurmountable.  To  that  age  as  to  our 
own  wealth  seemed  a  most  desirable  possession.  The 
Master's  declaration  was  depressing,  so  He  hastened  to 
qualify  its  force  by  reminding  His  hearers  of  the  power 
and  patience  of  God. 

It  was  not  unnatural  for  the  disciples  who  had  truly 
risked  their  present  and  their  future  on  their  confidence 
in  His  leadership  to  betray  a  self-complacent  curiosity 
regarding  their  share  with  Him  in  the  glory  of  the 
future.  Jesus  answered  them  in  kind.  They  would 
indeed  receive  satisfying  returns  of  manifold  value  as 
regards  relationship  or  possessions  or  places  of  influ- 
ence, yet  with  persecutions  and  for  spiritual  ends.  The 
substance  would  be  acceptable;  the  form  surprising. 
Many  a  transformation  would  be  seen,  those  who  seemed 
to  be  foremost  being  the  last  in  achievement. 

The  parable  of  the  Laborers  in  the  Vineyard  who 
were  hired  at  all  hours,  even  at  the  eleventh,  yet 
received,  each  one,  the  same  sum  for  the  work  which  he 
did,  emphasizes  the  fact  that  square  dealing  is  not 
always  according  to  measure.  What  a  man  really 
deserves  cannot  be  exactly  determined  by  hours  of 
service  or  by  specific  acts  of  loyalty.  The  principal 
factor  is  the  wise  and  kindly  judgment  of  the  employer. 
"God,"  as  Bruce  says,  "does  not  love  a  legal  spirit"  nor 
proceed  by  contract  in  His  apportionment  of  blessing. 
Let  every  man  be  single-minded  in  his  devotion  and 
leave  the  outcome  to  his  heavenly  Father. 


146  Tie  Life  of  Christ 

For  the  third  time,  according  to  the  Gospel  records 
— perhaps  actually  many  times  oftener — Jesns  made 
mention  of  the  coming  crucifixion.  This  time  He 
seemed  to  see  clearly  the  character  of  the  coming  test, 
its  severity  and  its  limit.  As  before,  they  could  not 
comprehend  it. 

But  all  realized  that  some  climax  was  at  hand.  All 
believed  that  it  could  be  no  other  than  a  triumphant 
one.  The  moment  was  seized  for  a  request  which  the 
others  of  the  Twelve  properly  regarded  as  highly  pre- 
sumptuous and  unfair,  but  which  was  none  the  less  an 
evidence  of  noble  faith.  The  mother  of  the  sons  of 
Zebedee  had  probably  been  one  of  those  who  ministered 
so  gladly  to  the  needs  of  Jesus  and  His  company.  Her 
confidence  in  Him  was  absolute,  despite  the  sorry  con- 
ditions under  which  all  were  living.  To  her  these  pri- 
vations were  only  momentary.  Her  ambition  for  her 
sons  was  that  of  continuing  loyalty  to  Him  in  His 
greatest  estate,  that  they  might  still  remain  His  confi- 
dential supporters.  She  probably  thought  of  the  oppor- 
tunity for  usefulness  and  association  rather  than  for 
glory. 

Jesus  queried  whether  they  would  gladly  share  His 
experiences  of  good  or  evil,  joy  or  woe.  They  assented, 
little  realizing  the  full  meaning  of  their  pledge,  yet 
awaiting  a  real  ordeal.  Jesus  revealed  the  folly  of  the 
request  and  declared  that  no  one  could  determine  the 
rank  of  future  disciples.  Let  him  who  sought  for 
honor  in  the  kingdom  of  God  be  ambitious  to  be 
serviceable. 

As  a  matter  of  fact  the  great  leader  of  the  Christian 
cause  in  the  generation  yet  to  be  was  still  unknown  to 
that  company,  and  next  to  him  stood  Peter  rather  than 
a  son  of  Zebedee.  God  does  not  permit  men  to  block 
out  the  way  of  His  providence.  He  alone  can  see  the 
end  from  the  beginning.  To  each  faithful  servant  He 
will  apportion  that  which  is  his  due. 


Chapter  38.     Jesus  at  Jericho  and  Bethany     147 


Chapter  38.— Jesus  at    Jericho  and   Bethany. 


Lu.  18 :  35- 


-19:28;  Jo.  11:55—12:11. 


To  the  other  two  pairs  of  cities  indissolubly  connected 
with  the  active  life  of  Jesus,  the  narrative  we  are  to 
consider  adds  one  more.  We  naturally  unite  in  thought 
the  birthplace,  Bethlehem,  with  Nazareth,  His  boyhood 
home.  Jerusalem,  the  capital  city  and  goal  of  His 
activity,  suggests  Capernaum,  the  working  center  of 
His  ministry  in  Palestine.  Jericho  and  Bethany  have 
an  association  purely  personal  and  quite  acciden- 
tal, yet  they  will  ever  be 
coupled  in  the  mind  of 
a  reverent  student  of  the 
life  of  Jesus  Ijecause  of 
the  series  of  significant 
events  with  which  they 
are  connected.  To  the 
student,  even  to  the  trav- 
eler, of  to-day,  Jericho 
seems  of  slight  impor- 
tance, a  good  place  to 
hurry  through,  a  resting- 
place  only  in  case  of  ex- 
treme need.  In  the  days 
of  Jesus  Jericho  was 
a  beautiful  city,  attrac- 
tive as  a  winter  resort,  well  populated  and  busied  with 
the  traffic-  of  a  natural  center  of  collection  and  distri- 
bution for  a  considerable  desert  trade.  That  a 
customs  officer  of  high  rank  had  his  residence  there 
indicated  the  importance  of  Jericho  to  the  government. 

The  exact  order  of  the  incidents  which  took  place  at 
Jericho  cannot  be  determined  from  the  data  available 
in  the  Gospls.  The  independence  of  each  narrative  is 
quite  striking.  In  relating  the  story  of  the  healing  of 
the  blindness  at  Jericho  the  first  Gospel  mentions  "two 
blind  men,  the  others  only  one ;  the  third  Gospel  repre- 


Plain  of  Jericho. 


148  The  Life  of  Christ 

sents  Jesus  as  performing  the  act  of  healing  just  as  the 
company  was  entering  Jericho^  the  others  describe  it  as 
happening  at  the  time  of  departure.  Such  differences 
are  actually  a  testimony  to  the  fidelity  of  the  narrators 
to  their  sources  of  information.  They  tend  to  make  us 
surer  than  ever  of  the  reality  of  the  two  incidents 
described  as  occurring  at  Jericho. 

One  of  these  was  the  healing  of  a  blind  man, 
Bartimaeus  by  name,  a  beggar.  He  was  not  necessarily 
an  outcast.  From  the  narrative,  he  would  rather  seem 
to  be  a  devout,  intelligent  and  loyal  son  of  Israel,  and 
a  man  of  some  influence.  To  ask  alms  of  the  char- 
itable seemed  in  those  days  to  involve  no  stigma,  prob- 
ably because  the  giving  of  alms  to  the  deserving  or  help- 
less poor  was  esteemed  an  act  of  real  religious  value. 
Bartimseus  had  heard  much  about  Jesus  of  Nazareth, 
about  His  graciousness,  His  wonderful  power  over  all 
kinds  of  disease.  His  message  of  the  coming  of  the 
kingdom  of  God,  and  with  all  his  heart  he  believed 
that  this  Jesus  was  indeed  the  Christ  who  was  to  be.  He 
waited  anxiously  the  moment  when  he  might  crave  from 
Him  a  personal  blessing  and  become  His  earnest  fol- 
lower. Hearing  that  Jesus  was  about  to  pass,  he  could 
not  contain  himself  for  joy,  and  began  to  plead  at  the 
top  of  his  voice  for  recognition.  When  could  Jesus 
resist  such  a  plea !  He  stopped  and  called  for  Barti- 
mseus.  His  was  a  plain  case.  It  required  little  delib- 
eration. Jesus  saw  his  eager  faith,  restored  his  sight, 
and  added  another  to  the  train  of  those  who  would  not 
let  Him  pass  out  of  their  company. 

But  in  the  streets  of  Jericho  an  even  greater  wonder 
took  place.  A  collector  of  taxes  determined  to  live  a 
life  of  active  righteousness.  As  well,  in  the  current 
opinion,  might  a  leopard  change  his  spots.  To  hold 
such  a  position,  particularly  to  be  a  chief  collector, 
required  a  combination  of  qualities.  He  would  need  to 
be  intelligent,  shrewd,  a  good  manager  and  judge  of 
men,  unscrupulous,  ready  for  the  sake  of  making  money 
to  ignore  social  pleasures  or  national  prejudices,  a  man 


Chapter  38.     Jesus  at  Jericho  and  Bethany     149 


who  refused  to  allow  religion  to  control  his  movements. 
He  had  heard  of  Jesus  as  one  who  did  not  despise  his 
kind,  and  was  eager  to  see  Him.  Being  undersized,  he 
ran  ahead  of  the  throng  and  climbed  into  the  branches 
of  a  tree  by  the  roadside,  so  as  to  have  a  full  vision. 
He  saw  that  which  changed  his  whole  life.  In  the  calm 
gaze  of  Jesus  there  was  sympathy,  friendship,  rebuke, 
pity,  invitation,  encouragement — enough  to  make  Zac- 
chaeus  see  his  past 
life  in  all  its  naked 
selfishness,  and  to 
determine  on  the 
spot  to  begin  anew 
w4th  higher  ideals. 
That  his  conver- 
sion was  a  genuine 
one  he  proved,  af- 
ter Jesus  had  en- 
tered his  house  as 
an  honored  ornest.  ^.    ^    ,.^.      .  „  .  ^     . 

r\n  1  ■  T  The  Traditional  House  of  Zacchasus. 

01  nis  own  accord 

he  agreed  to  make  ample  restitution  for  his  exactions, 
and  henceforth  to  recognize  the  obligation  of  service  and 
friendship.  Such  character  miracles  Jesus  was  working 
every  day. 

The  parable  of  the  pounds  illustrated  in  a  new  form 
the  basis  of  divine  judgment  in  the  heavenly  kingdom. 
The  one  who  is  faithful  to  his  trust,  however  small  it 
may  be,  is  the  one  who  will  be  given  greater  responsi- 
bilities and  honors :  the  one  who  betrays  a  trust,  or  fails 
to  do  his  best  in  promoting  that  which  is  given  over  to 
his  care,  will  be  deprived  of  a  share  in  the  development 
of  the  kingdom.  To  preserve  a  talent  without  putting 
it  to  its  fullest  use  is  criminal  neglect.  God  endows  us 
for  usefulness. 

The  objective  point  of  the  journey  of  Jesus  was  the 
home  at  Bethany  where  dwelt  the  three  whom  He 
dearly  loved.  Only  through  the  fourth  Gospel  do  we 
know   this,    although    Matthew   and    Mark   relate   the 


150  The    Life    of    Christ 

story  of  that  evening.  A  feast  was  given  in  honor  of 
Jesus,  and  perhaps  to  celebrate  the  joy  of  the  family  at 
the  restoration  of  their  brother  from  the  dead.  Each 
'sister  makes  acknowledgment  in  her  own  way  of  her 
debt  of  gratitude  to  the  Master.  Martha  got  up  a 
supper  and  took  charge  of  its  serving.  Mary  seized  the 
opportunity  to  make  a  fine  exhibit  of  her  uncalculating, 
unmeasured  love.  A  costly  box  of  precious  ointment, 
purchased  perhaps  for  the  anointing  of  her  brother's 
body,  she  poured  upon  the  head  and  feet  of  Jesus.  It 
was  the  best  token  at  hand  of  a  whole-souled  love.  She 
sought  to  show  Jesus  the  highest  honor  while  He  was 
yet  with  them. 

There  were  good  men  there  who  took  a  practical  view 
of  the  act.  They  held  it  to  be  a  sinful  waste.  But 
Jesus  held  that  such  devotion  was  beyond  price  and  its 
manifestation  worth  the  lavish  gift. 

Thus  Jesus  encouraged  the  best  in  every  one,  however 
manifested,  whether  by  faith  in  Him  as  Messiah,  by  the 
choice  of  righteousness,  or  by  a  passionate  loyalty. 
Whatever  gives  expression  to  our  noblest  selves  gives 
Him  greatest  honor  and  elicits  His  ready  response. 


Chapter  39.— In  Training  for  Apostle«hip.    A  Review. 

The  life  of  Jesus  from  the  time  when  He  left  Galilee 
to  go  northward  until  He  reached  Jerusalem  for  the 
final  week  of  His  ministry  was  dominated  by  one  dis- 
tinctive purpose.  At  the  very  outset  of  the  period  He 
became  assured  of  the  settled  attitude  of  His  followers. 
They  were  wholly  ready  to  range  themselves  deliberate! v 
with  Him  against  the  world  in  which  they  moved,  whieli 
took  its  cue  in  matters  religious  from  the  scribes  and 
Pharisees.  This  they  were  willing  to  do  at  any  cost 
because  they  had  become  convinced  by  accumulated  per- 
sonal proofs  that  their  beloved  Master  was  the  Messiah 
whom  prophets  had  foretold,  for  whom  their  nation  had 


Chapter  39.     In  Training  for  Apostleship       151 

long  been  wistfully  looking,  whose  message  to  Israel 
was  that  of  God  Himself.  Such  a  conviction  on  their 
part  gave  to  Jesus  an  assured  basis  for  the  furtherance 
of  His  plans  for  the  kingdom.  He  had  not  alone  a  dis- 
tinct body  of  loyal  supporters,  but  a  group  of  disciples 
whose  one  aim  was  to  grasp  and  execute  His  plans. 
Whatever  He  would  formulate  they  would  try  to 
accomplish.  He  could  therefore  turn  His  energies 
toward  their  education  as  true  disciples  who  could 
rightly  interpret  His  spirit  and  their  training  for  future 
apostolic  responsibility.  In  this  predominant  purpose 
we  find  the  key  to  the  events  and  teachings  of  the  last 
active  year  of  Jesus'  ministry. 

During  much  of  the  time  the  company  which  sur- 
rounded Jesus  was  on  the  move,  often  by  itself,  occa- 
sionally, as  in  earlier  days,  among  the  cities  and  vil- 
lages of  Judea  and  the  region  beyond  Jordan.  The 
first  of  these  journeys,  made  desirable  by  the  active 
enmity  of  the  rulers,  was  through  Tyre  and  Zidon 
northward,  thence  across  the  Lebanons  and  down 
through  Decapolis,  terminating  at  the  Lake.  An  imme- 
diate collision  with  the  Pharisees  caused  or  hastened 
another  withdrawal  northward,  this  time  merely  to  the 
region  in  the  vicinity  of  Csesarea  Philippi.  It  was  a 
journey  forever  made  notable  by  the  three  important 
events  which  took  place  with  little  delay — the  decisive 
questioning  which  gave  occasion  for  Peter's  noble  avowal 
of  His  Messiahship,  the  transfiguration  in  the  presence 
of  the  three,  and  the  initiation  of  a  course  of  apostolic 
instruction.  Our  sources  only  hint  at  the  actual  teach- 
ing of  the  days  of  privacy  that  followed  as  the  company 
strolled  leisurely  and  unobtrusively  southward.  The 
true  meaning  of  discipleship  was  apparently  the  theme 
of  those  blessed  days  of  fellowship,  days  which  really 
began  to  create  the  apostles  that  were  to  be.  Palestine, 
small  as  it  is,  is  a  land  where  groups  of  people  may 
readily  avoid  publicity.  The  circle  of  disciples  grad- 
ually worked  their  way  toward  Jerusalem  but  without 
public  notice.     Jesus  made  His  appearance  at  the  feast 


152  The  Life  of  Christ 

of  tabernacles,  where  His  noble  discourses  concerning 
spiritual  refreshing  and  illumination  and  freedom 
thrilled  the  hearts  of  many.  His  bold  declarations  re- 
garding Himself  excited  the  rulers  to  sudden  rage,  but 
He  departed  unharmed. 

It  was  clear  to  Him  then  that  His  ministry  could  but 
result  in  a  martyrdom.  The  remaining  few  months 
were  given  up  to  a  renewal  of  His  active  ministry  of 
healing  and  teaching,  mainly  in  the  region  beyond 
Jordan,  where  full  freedom  of  movement  was  still 
afforded  and  the  Pharisees  were  less  hostile.  Even  this 
ministry  was  one  which  was  primarily  important  to  the 
disciple-group,  a  continuous  object-lesson  in  true  min- 
istration. Its  objects  were  forwarded  by  the  sending 
ahead  of  the  seventy  messengers  to  the  villages  about  to 
be  visited.  During  the  period  Jesus  w^ent  twice  to 
Jerusalem,  once  to  attend  the  feast  of  dedication,  when 
the  man  born  blind  was  healed  and  the  wonderful 
allegories  of  the  Shepherd  and  the  Door  expressed,  as 
well  as  the  infuriating  declaration  of  a  unique  relation- 
ship with  God.  Thenceforth  the  rulers  were  ready  to  put 
Him  to  death.  He  took  pains  to  emphasize  in  conver- 
sation the  sharp  distinction  between  Pharisaic  religion 
and  His  own,  and  to  declare  by  parable  and  precept  the 
true  attitude  of  God  toward  a  sinful  world.  The  death 
of  Lazarus  and  his  raising  from  the  dead  brought  Jesus 
from  His  retirement,  but  only  intensified  the  hostility 
of  the  rulers,  so  that  He  again  withdrew  until  the  pass- 
over.  When  this  was  at  hand  His  company  began  a 
gradual  movement  toward  Jerusalem  which  gave  occa- 
sion for  much  notable  teaching  and  many  helpful  inci- 
dents. With  the  passage  through  Jericho  and  the  arrival 
at  Bethany  the  period  concludes. 

Its  significance  is  manifest  in  varied  ways.  The 
Jesus  of  this  year,  even  more  than  before,  was  a  self- 
contained,  confident,  bold  interpreter  of  the  mind  of 
God,  exhibiting  no  less  of  the  gentleness  and  patience 
and  tenderness  so  natural  to  Him,  but  in  more  striking 
fashion,  the  steadfastness,  energy  and  vigor  which  were 


Chapter  39.     In  Training  for  Apostleship       153 

equally  His  characteristics.  He  would  face  His  foes 
with  calmness  when  danger  meant  opportunity;  He 
ever  refused  to  act  impulsively. 

From  the  Gospels  of  Matthew  and  Mark  we  gain  the 
impression  that  the  year  was  a  period  of  waiting  for 
the  crisis  which  Jesus  calmly  foresaw.  A  vision  was 
ever  open  to  His  great  soul.  A  sense  of  duty  drove  Him 
on,  the  obligation  of  saying  and  doing  that  which  would 
prepare  His  followers  and  His  nation  for  what  was  to 
come.  It  was  therefore  also  a  period  of  active,  zealous, 
helpful  companionship  and  ministry.  To  acquaint  His 
intimates  with  His  standards  of  discipleship,  to  set  their 
gaze  far  ahead  unto  the  active  years  that  were  to  come, 
to  give  them  a  practical  knowledge  of  evangelistic  meth- 
ods and  to  bring  home  to  the  people  at  large  a  brighter 
vision  of  the  God  of  love,  a  sense  of  the  judgment  near 
at  hand  and  of  the  need  of  repentance — these  were  the 
ends  He  seemed  to  have  immediately  in  view. 

With  what  graciousness  and  wisdom  He  did  this  the 
Gospels  of  Luke  and  John  enable  us  to  know.  Each 
emphasizes  in  its  peculiar  way  the  important  teachings 
of  the  period,  the  one  regarding  God  and  His  service, 
the  other  concerning  Himself  and  His  work.  Without 
their  testimony  the  inner  life  of  Jesus  would  be  a 
mystery. 

Jesus  was  sustained  during  these  months  by  the  joyful 
certainty  that  He  could  rely  upon  a  body  of  disciples 
full  of  promise  though  few  in  number.  The  attitude  of 
the  nation  became  of  less  consequence.  He  met  all  sorts 
of  opposition,  grading  from  murderous  hatred  down  to 
lofty  patronage,  but  had  evidence  also  of  responsive 
hearts  among  all  classes,  from  wealthy  Pharisees  to 
loving  mothers  with  their  little  children.  This  was 
enough  to  convince  Him  of  the  ultimate  triumph  of  His 
Gospel. 

His  disciples  could  not  quite  rid  themselves  of  their 
hopes  of  a  brilliant  outcome  of  such  power  and  wisdom 
as  He  unquestionably  possessed.  But  He  drilled  into 
them  the  fundamentals  of  apostleship ;  the  fatherhood  of 


loJ:  The  Life  of  Christ 

God,  the  equality  in  His  sight  of  man,  the  nature  of  sin 
and  its  consequences,  the  essentials  of  discipleship,  the 
value  of  steadfastness  and  assurance. 

Then,  as  to-day,  Jesus  sought  to  gain  His  ends  by 
raising  up  disciples  after  His  own  pattern.  The 
scribes  had  a  tradition  that  if  one  Jew  could  perfectly 
keep  the  whole  law  for  even  a  day  the  kingdom  of  God 
would  come.  With  eleven  reliable  disciples  Jesus  was 
ready  to  face  the  world.  Were  those  who  call  them- 
selves His  to-day  half  so  faithful.  His  work  would 
quickly  be  accomplished. 


Chapter  40.— Jesus  Claimins:  Messiahship. 

Mt.  21 : 1-19. 

At  last  Jesus  was  ready  to  enter  Jerusalem.  He  had 
been  there  often  before,  but  never  with  such  an  inflexi- 
ble purpose.  Heretofore  when  His  ministrations  or 
teachings  had  provoked  bitter  opposition,  Jesus  had 
quietly  withdrawn  to  await  a  time  that  should  be  more 
opportune.  This  time  He  did  not  expect  to  depart.  He 
knew  that  the  close  of  His  active  ministry  was  at  hand. 
The  passover  feast  would  mark  the  end.  But  there 
was  yet  a  week  of  largest  opportunity,  when  throngs 
would  once  more  hear  His  words  and  come  under  the 
spell  of  His  gracious  presence. 

To  make  the  utmost  of  the  few  remaining  days,  to 
declare  Himself  unmistakably  as  the  Messiah,  to  draw 
a  sharp  line  between  His  working  ideals  and  those  of 
the  official  class,  the  Pharisees,  Sadducees,  and  scribes, 
to  impress  the  people  in  words  of  solemn  warning  with 
the  urgency  of  repentance  and  reform,  and  to  prepare 
His  own  disciples  by  tender  acts  of  fellowship  and  by 
winged  words  of  counsel  for  the  days  of  responsibility 
before  them — these  were  some  of  the  definite  aims  which 
He  must  have  had  in  mind. 

Jesus  was  not  a  fugitive  brought  to  bay,  desperately 


Chapter  J^O.    Jesus  Claiming  MessiahsJiip       155 

employing  any  expedient  for  prolonging  the  day  of 
freedom;  He  was  rather  the  deliberately  patriotic  son 
of  Israel  facing  the  sacrifice  which  was  essential  to  the 
redemption  of  His  people  and  of  humanity.  History 
has  never  shown  a  more  splendid  example  of  deliberate 
devotion,  foreseeing  the  inevitable  and  calmly  facing  it. 

The  importance  of  these  closing  days  cannot  readily 
be  overestimated.  This  is  attested,  in  part,  by  the 
prominence  accorded  by  each  Gospel  WTiter  to  the  inci- 
dents of  the  week.  Nearly  one-third  of  the  Gospel 
according  to  Matthew,  fully  a  third  of  Mark,  about  a 
quarter  of  the  Gospel  of  Luke  and  almost  one-half  of 
the  fourth  Gospel  are  devoted  to  that  which  happened 
after  the  triumphal  entry  into  Jerusalem.  Each  aims 
to  make  a  real  impression.  jSTo  adequate  conception  of 
the  period  is  obtainable  from  any  one  writer,  however, 
so  many-sided  was  the  activity  of  Jesus.  But  all  agree 
in  representing  Jesus  as  assuming  a  masterfulness,  an 
aggressiveness,  a  self-assertion  rarely  characterizing  His 
personality. 

Bethany,  where  Jesus  and  His  disciples  had  been 
lodging,  was  not  far  from  Jerusalem,  less  than  an  hour's 
journey  on  foot.  On  the  first  day  of  the  week  He  set 
out  for  the  holy  city.  The  rumor  quickly  spread  that 
He  was  approaching  and  a  great  multitude  took  palm 
branches  and  went  forth  to  meet  Him.  According  to 
the  fourth  Gospel,  this  throng  was  composed  chiefly  of 
pilgrims  who  had  come  to  Jerusalem  for  passover  week. 
They  were  eager  to  see  and  welcome  Him,  so  as  to  give 
Him  confidence  to  assume  His  Messianic  dignity  and 
duty.  They  fully  believed  that  the  hour  had  come 
(Jo.  12 :  13)  for  His  open  avowal  of  His  mission. 

Jesus  too.  acted  as  one  who  had  made  up  His  mind  to 
a  course  of  procedure.  His  approach  was  deliberate. 
When  near  the  Mount  of  Olives,  He  sent  two  of  His 
disciples  to  a  place  near  at  hand  to  borrow  an  ass's  colt 
on  which  He  misrht  ride  into  the  city.  The  animal  was 
an  important  ard  distinctive  accessory.  Jesus  rode,  not 
to  spare  Himself  the  strain  of  the  tmicor^p  n'--'^^nt,  but 


156  The  Life  of  Christ 

that  all  who  witnessed  His  entry  might  be  reminded  of 
the  well-known  and  oft-repeated  prediction  of  the 
prophet  Zechariah  about  the  coming  of  the  Messianic 
King.  This  was  one  of  the  first  deliberate  actions 
implying  a  decision  to  assume  Messianic  dignity,  which 
the  disciples  had  witnessed.  No  wonder  it  aroused 
their  sudden  enthusiasm.  The  fourth  Gospel  declares 
that  they  did  not  fully  understand  the  significance  of 
the  act  until  much  later.  They  were  acting  from  an 
impulse,  but  one  that  was  proper,  natural  and  irresist- 
ible. Divesting  themselves  of  their  mantles,  they 
hastened  to  spread  them  on  the  back  of  the  colt  that  He 
might  sit  thereon.  The  welcoming  multitude  sur- 
rounded Him  and  all  proceeded  toward  Jerusalem. 
Some  spread  their  outer  garments  in  the  roadway; 
others,  seeing  the  branches  which  a  part  of  the  throng 
was  using,  hastened  to  cut  other  branches  from  the 
trees  and  wave  them. 

It  was  a  well-meant  but  embarrassing  homage.  The 
idea  of  the  multitude,  even  of  the  disciples,  and  that  of 
Jesus  were  quite  divergent.  ^Aliile  thoy  anticipated  His 
immediate  assumption  of  national  leadership.  He  just 
as  distinctly  offered  Himself  as  the  meek  and  unam- 
bitious Prince  of  Peace.  He  well  knew  how  transitory 
this  popular  homage  was  and  how  little  He  could  rely 
upon  it.  Nevertheless,  He  accepted  it,  notwithstanding 
the  protests  of  some  of  the  onlooking  Pharisees,  because 
it  served  "to  emphasize  the  claim  which  He  now  wished 
without  reserve  or  ambiguity  to  make  in  Jerusalem.'^ 

As  the  jubilant  procession  swept  along,  the  active 
mind  of  Jesus  viewed  in  anticipation  the  lamentable 
outcome  of  it  all  and  as  He  came  in  full  view  of  the 
beautiful  city  of  His  fathers,  the  city  of  sacred 
memories,  and  persistent  hopes,  the  conviction  of  its 
present  uselessness  for  religious  advance,  and  of  its 
festering  corruption  but  slightly  veiled  by  its  outward 
glory,  brought  tears  of  love  and  sympathy  and  regret  to 
His  eyes.  Jerusalem  was  dear  to  every  son  of  Israel, 
the  dearest  spot  on  earth,  but  to  Jesus,  who  had  such  a 


Chapter  4-0.    Jesus  Claiming  Messiahship        157 

marvelous  insight  •  into  the  significance  of  institutions 
and  ideas,  its  impending  and  richly-deserved  fate  was 
nothing  less  than  a  tragedy. 

The  city  was  greatly  stirred  by  the  public  entry  of 
Jesus,  yet  no  one  interfered,  the  rulers  because  they 


riodern  Jerusalem,  from  th«  ilount  of  Olives. 

feared  the  multitude,  the  Romans  because  they 
regarded  it  as  a  passing  incident  of  the  feast. 

The  details  of  the  remainder  of  this  eventful  day  are 
Bomewhat  obscure.  According  to  Mark,  Jesus  simply 
went  to  the  temple,  looked  about  Him  sadly  and 
returned  for  the  night  to  Bethany.  Matthew  and  Luke 
are  less  explicit,  but  permit  the  assignment  of  the 
cleansing  to  the  first  or  second  day  of  passion  week. 

There  will  always  be  a  chance  for  an  honest  difference 
of  opinion  regarding  the  cleansing  of  the  temple.  As 
a  significant  declaration  of  what  was  befitting  the 
house  of  God,  its  most  fitting  occasion  was  at  the  outset 
of  the  active  ministry,  where  John  records  it.  Its  repe- 
tition at  this  time  would  seem  justified  as  a  symbolic 
reassertion  of  the  standards  of  religion  for  which  Jesus 
had  ever  stood. 

There  was  a  noble,  unshrinking,  courageous  assertion 
of  Himself  this  day,  on  the  part  of  Jesus  which  the 
Christian  may  well  ponder  and  imitate.  It  was  an 
assertion  that  meant  repression,  a  triumph  which 
involved  sacrifice,  a  glory  that  could  only  be  fulfilled 
through  suffering  and  shame. 


158  The  Life  of  Christ 

Chapter  41.— Jssus'  flessiakship  Rejected. 

Mt.  21 :  23—22  :  14;  Mk.  11 :  12-14,  20-25. 

How  much  Jesus  actually  did  at  Jerusalem  during 
the  day  following  the  triumphal  entry  ,can  only  be 
conjectured.  Only  the  second  cleansing  of  the  temple 
could  be  allotted  to  it.  The  narrative  of  Luke  implies 
that  each  day  (19:47)  found  Him  teacliing  the 
thronging  multitudes,  while  Matthew's  Gospel  (21 :  14) 
hints  at  His  old-time  activity  in  healing.  Many  things 
must  really  have  happened  of  which  no  direct  record  has 
been  j)reserved. 

The  writers  of  the  Synoptic  Gospels  emphasize  by 
what  they  include  and  ignore  the  symbolical  significance 
of  the  acts  of  Jesus  at  this  time.  The  striking  assump- 
tions of  the  manner  of  His  entrance  into  the  sacred  city 
were  only  enforced  by  the  incidents  of  the  cursing  of 
the  fig-tree  and  the  cleansing  of  the  temple.  Each  in 
turn  was  the  dramatic  assertion  of  kingly  dominance. 

The  incident  of  the  fig-tree,  treated  as  a  petulant  act 
of  disappointment,  seems  incredible  and  wholly  opposed 
to  the  habitual  action  or  point  of  view  of  Jesus.  He 
could  never  have  vented  upon  a  tree  the  spleen  which 
He  was  never  known  to  manifest  upon  an  erring  man. 
It  would  seem  certain  that  Jesus  had  a  purpose  in  His 
pronunciamento.  His  act  was  an  unspoken  allegory; 
His  desire  to  set  the  disciples  to  thinking  about  His 
meaning.  As  a  figure  it  seemed  to  illustrate  the  judg- 
ment awaiting  the  Jewish  nation  and  to  suggest  its 
justification.  But  the  personal  application  made  by 
Jesus  was  quite  distinct.  The  confidence  with  which 
He  had  decreed  its  withering  away  was  a  plea  for  stead- 
fastness and  sturdiness  of  faith,  mountain-moving  in 
character. 

It  is  evident  that  at  this  time  Jesus  was  in  practical 
command  of  the  situation  at  Jerusalem.  Had  He 
made  a  bold,  unreserved  proclamation  of  kingly  leader- 
ship and  appealed  to  the  populace  to  rally  around  Him, 
a  host  would  have  responded  without  delay  to  the  call. 


Chapter  Ji-l.     Jesus'  Messialiship  Rejected     150 


Nor  would  such  a  movement  have  been  destitute  of  a 
chance  of  success.  What  actually  happened  in  the  year 
QQ  might  well  have  happened  now.  The 'garrison  was 
not  large  and  the  people  were  deeply  exasperated  at  the 
despotic  ways  of  Pilate. 

But  the  principles  and  practises  of  Jesus  were  so 
offensive  to  the  religious  leaders  that  they  regarded 
Him  as  worse  for  them  than  Eoman  domination.  They 
did   not   care   for   His   leadership   and   determined  to 


fk 

i 

ft       -~.i- , , 

y^^^^j 

>f====^^!i<y-!----^t..v!7T7^ 

^■^^ 

^^^      '^-^SfS^ffi 

^^p^^^^^ 

^ 

ilosque  of  Omar.  From  a  photograph. 

This    beautiful    mosque  occupies  the  site  of  the  temple  proper  as  it  was  built  by 

Solomon  and  as  it  stood  in  the  time  of  Christ.    It  stands   on  an  elevated  platform. 

reached  by  flights  of  steps  surmounted  by  porches  with   pointed  arches.      Two  of 

these  porches  are  seen  in  the  picture. 

prevent  it.  The  history  of  the  next  two  days  became  a 
record  of  continuous  attempts  in  one  form  or  another  to 
overawe  or  compromise  or  expose  Him  to  public  ridicule 
and  thus  to  alienate  His  following. 

The  first  move  was  made  while  He  was  engaged  in 
teaching.  The  chief  priests  and  elders,  members  of  the 
authoritative  Sanhedrin,  challenged  His  authority  for 
doing  such  unconventional  deeds,  some  of  which  called 
sharply  in  question  their  own  methods  and  standards. 
They  did  not  deny  His  influence;  it  was  incontroverti- 
ble. Jesus  made  a  remarkable  reply,  at  once  a  return 
for  their  challenge  and  a  real  reply.  He  did  not  merely 
put  His  critics  on  the  defensive,  but  suggested  the 
answer  that  real  spirituality  accredits  itself.  A  prophet 
needs  no  diploma.  Had  they  been  manful  enough  to 
m.eet  Him  squarely  He  might  have  explained  Himself, 
realizing  thnt  His  thoughts  were  beyond  the  compre- 


IGO  The  Life  of  Christ 

hension  oi  such  legally-petrified  intellects,  but  their 
wilful  opportunism  made  Him  disregard  them  altogether. 
Perplexities  He  would  unravel;  stupidity  He  could 
condone;  but  wilfulness  He  exposed  without  mercy. 
Having  silenced  His  critics  He  proceeded  to  declare 
that  even  publicans  and  harlots  would  get  into  the 
kingdom  before  them,  for  people  of  that  class  had 
recognized  that  John  had  a  heavenly  message  and  had 
listened  to  it  and  repented.  The  professed  leaders  of 
Judaism  were  always  declaring  loudly  their  obedience 
to  God,  but  they  never  really  obeyed  His  call;  the 
sinners  refused  at  first  to  hearken  but  finally  were 
loyal  disciples. 

In  three  striking  parables  Jesus  went  on  to  declare 
the  ominous  significance  of  the  spiritual  blindness  of 
these  leaders.  Like  the  son  who  was  full  of  promises, 
but  did  no  work,  they  were  inducing  the  nation,  with 
all  its  enthusiasm,  to  set  itself  against  the  invitation 
of  Jesus. 

By  this  exposure  of  their  insincerity,  Jesus  knew  that 
He  had  given  mortal  offence  to  the  leaders.  He  then 
uttered  a  parable  which  virtually  exhibited  them  as 
defying  even  divine  authority.  A  householder  took 
great  pains  to  make  ready  a  vineyard  for  cultivation, 
sparing  nothing  -which  might  ensure  its  fruitfulness. 
After  a  reasonable  interval,  during  which  the  vineyard 
is  maturing  its  fruit,  he  sends  to  the  leaseholders  for 
his  share  of  the  produce.  But  his  messengers,  one 
after  another,  are  beaten  and  sent  back  empty-handed. 
Finally  the  owner  sends  his  son,  thinking  that  the  vine- 
dressers cannot  fail  to  show  him  respect.  But  they 
argue  that  by  his  death  the  vineyard  will  become  their 
possession  and  so  put  him  to  death.  But  the  owner 
comes,  punishes  them  and  lets  the  vineyard  to  others. 

The  parable  cut  to  the  quick.  Its  meaning  wag 
broadly  evident.  Israel's  leaders  were  as  selfish,  as 
heartless,  as  brutal  as  the  tenants,  equally  oblivious  of 
O-od's  just  demands,  equallv  ready  to  kill  His  last  and 
nearest    representative.      Their    persistence    in    their 


Chapter  Jf2.     Christ  and  the  Pliarisees         161 

malevolent  purpose  would  be  the  sign  that  their  control 
of  Israel  would  be  brought  to  a  sudden  end.  They 
realize  that  Jesus  is  aware  of  their  attitude  toward  Him 
and  retire  with  hearts  fierce  with  hatred. 

The  third  parable  of  the  series  is  regarded  by  some  as 
not  originally  spoken  by  Jesus  at  this  time ;  yet  it  can- 
not be  regarded  as  inappropriate,  even  in  the  detail  of 
the  wedding-garment.  It  is*' a  parable  of  grace  involv- 
ing judgment.  God  is  very  patient  and  generous.  He 
invites  every  one  and  gives  him  repeated  opportunity. 
But  persistent  indifference  to  His  call  or  a  lack  of 
personal  holiness  or  reverence  will  be  fatal.  Such  caji- 
not  rightfully  expect  to  share  in  His  glory. 

The  outstanding  characteristic  of  Jesus  at  this  time 
was  His  self-control.  With  a  nation  within  His  grasp, 
He  remained  perfectly  loyal  to  His  principles.  It  was 
the  victory  of  the  third  temptation  once  more  won. 
He  would  rather  fail  to  carry  leaders  and  nation  with 
Him  than  be  false  to  the  highest  possible  ideals. 


Chapter  42.— Christ's  Last  Conflict  with  the  Pharisees. 

Mt.  22  :  15—23  :  39. 

After  the  bold  words  of  Jesus  to  the  Pharisees  and 
others  in  the  presence  of  the  multitude  and  their  retire- 
ment in  confusion,  there  could  be  no  further  question 
of  the  relationship  between  Him  and  them.  They  hated 
Him  with  a  bitterness  which  was  all  the  more  intense 
because  they  not  only  disapproved  His  ideas,  but  real- 
ized His  mercilessly  keen  insight  into  their  selfishness 
and  irreligion.  It  caused  His  foes  to  drop  their  cus- 
tomary animosity  for  one  another  in  the  common  anxie- 
ty to  make  way  with  Him.  When  they  departed  in  con- 
fusion, they  had  broken  with  Jesus  forever. 

Naturally  any  subsequent  contact  was  that  of  opposi- 
tion. At  all  costs  He  must  be  put  out  of  the  way.  The 
leaders  knew  their  Jerusalem  and  the  fickleness  of  the 
applauding  thronej.     Let  Jesus  take  but  one  false  step 


162  The  Life  of  Christ 

and  He  would  really  endanger  His  influence.  Let  Him 
declare  Himself  in  opposition  to  popular  sentiment  on 
some  matter  of  fanatical  significance  and  His  leadership 
would  instantly  be  at  an  end.  They  laid  for  Him  in 
conference  some  very  clever  traps,  which  only  His 
straightforwardness  and  perfect  comprehension  of  their 
attitude  enabled  Him  to  avoid.  But  to  turn  the  tables 
and  involve  them  to  their  undoing  was  relatively  easy 
for  Him.  His  mastery  of  the  situation  was  never  ques- 
tionable. 

Their  first  scheme  was  astute  and  plausible.  The 
leaders  did  not  themselves  appear  as  principals,  but 
sent  younger  men  to  entrap  Him  into  a  declaration  on 
the  subject  of  the  payment  of  tribute  to  Eome.  These 
inquirers  sought  to  ingratiate  themselves  by  flattery.  It 
shows  that  they  had  no  real  knowledge  of  Jesus,  if  they 
thought  that  their  true  spirit  was  hidden  from  Him.  He 
soon  disillusioned  them,  declaring  them  to  be  sharers 
in  a  wicked  conspiracy. 

To  the  question  He  could  not  be  silent,  yet  it  was  a 
dangerous  one  to  answer.  A  reply  in  the  affirmative 
would  infuriate  the  people  who  hated  the  poll-tax  for 
both  political  and  religious  reasons ;  a  reply  in  the  nega- 
tive would  have  been  the  basis  of  a  political  charge  be- 
fore the  suspicious  procurator. 

Most  students  regard  the  answer  of  Jesus  as  eminent- 
ly shrewd  and  satisfying,  recognizing  a  twofold  sphere 
of  authority  without  essential  conflict,  admitting  a 
proper  response  to  -the  claims  of  an  earthly  sovereign 
and  declaring  the  necessity  of  serving  God  as  well. 
Some  think,  however,  that  His  failure  to  satisfy  the  de- 
mands of  the  fierce  anti-Eoman  zealots  in  Jerusalem  on 
this  question  may  have  intensified,  if  not  occasioned, 
their  savage  call  for  Barabbas,  instead  of  Jesus  at  His 
trial.  But  it  fairly  answered  His  opponents,  who  paid 
Him  the  tribute  of  an  unwilling  admiration  as  they  de- 
parted. 

The  Sadducees  fared  no  better.  They  too  tried  to  put 
Jesus  in  a  ridiculous  light  and  framed  for  Him  a  ques- 


Chapter  Ji.2.     Christ  and  the  Pharisees        163 

tion  to  which  He  could  scarcely  give  attention  without 
detriment.  If  seven  brothers  in  succession  married 
the  same  woman,  whose  wife  would  she  be  after  the  res- 
urrection. The  reply  of  Jesus  was  remarkable  alike  for 
its  simplicity  and  grandeur.  He  wondered  that  they 
who  presumed  to  be  men  of  insight  should  ask  such  a 
question.  It  proved  that  they  understood  neither  the 
nature  of  things  Divine  nor  the  testimony  of  Scripture. 
God  transforms  His  own  into  spiritual  beings  for  whom 
the  relationships  of  the  flesh  become  the  broader  and 
finer  relationship  of  the  spirit.  Their  heaven  was  sim- 
ply a  continuing  earth ;  God's  heaven  was  a  new  life  in- 
deed. Alluding  then  to  their  boasted  skepticism  regard- 
ing the  future  life,  Jesus  shows  that  it  is  presupposed 
by  the  Scripture  on  which  the  Sadducean  sect  particu- 
larly relied,  the  Pentateuch.  The  words  of  comfort 
from  the  section  known  as  "The  Bush,"  imply  clearly 
that  God  continued  to  be  in  active  relationship  with 
those  who  had  passed  away  long  before.  A  verbal  argu- 
ment like  this  was  particularly  effective  before  an  audi- 
ence like  His,  accustomed  to  keen,  strict,  deductive  in- 
terpretation from  the  very  wording  of  Scripture.  No 
wonder  that  a  scribe  blurted  out  a  commendatory  word. 

On  the  next  incident  the  Gospels  of  Matthew  and 
Mark  give  a  varjdng  impression.  According  to  the  for- 
mer, the  lawj-er,  like  those  who  had  preceded  him,  was 
anxious  to  entrap  Jesus  into  saying  something  to  His 
own  hurt ;  Mark  implies  that  the  questioner  was  sincere 
and  thoughtful.  It  was  a  legitimate  question.  Every 
Jew  had  to  establish  a  working  classification  of  legal  re- 
quirements according  to  their  importance,  so  that  in 
case  of  a  conflict,  the  more  important  might  be  obeyed. 
In  general  the  order  of  the  Decalogue  was  accepted  as 
the  standard.  With  His  first  statement  all  Judaism 
practically  agreed.  The  novel  feature  in  His  reply  lay 
in  the  equality  given  to  love  for  one's  neighbor,  and,  by 
implication,  the  minor  value  assigned  to  details  of  wor- 
ship, ceremonial  purity,  fasting,  etc.  His  reply  thus 
finely  summarized  His  whole  work  and  teaching.     The 


164  The   Life   of   Christ 

young  man  showed  by  his  answer  a  quick  comprehension 
of  Jesus  and  sympathy  with  Him.  He  was  truly  close 
to  an  acceptance  of  His  leadership.  One  wonders 
whether  he  too  "went  away  sorrowful." 

Jesus  then  asked  the  Pharisees  a  question,  not  proba- 
bly in  order  to  puzzle  or  silence  His  critics,  but  rather 
to  give  them  a  more  reasonable  and  helpful  idea  of  the 
Messiah.  They  were  accustomed  (Jo.  7  :41,  42)  to  ob- 
ject to  His  Messiahship  on  the  ground  that  He  was  not 
of  Davidic  descent.  By  a  question  He  brings  out  the 
current  view,  then  seeks  to  show  that  the  Scriptures 
really  emphasize  a  broader  relationship,  that  of  sonship, 
a  relation  which  ignores  the  physical  but  urges  a  spirit- 
ual kinship. 

So  far  above  His  opponents  did  these  replies  show 
Him  to  be  that  thereafter  no  one  dared  to  catechize 
Jesus. 

But  He  was  not  done  with  them.  Before  departing 
Jesus  made  use  of  His  opportunity  to  declare  unmis- 
takably the  difference  between  His  type  of  righteous- 
ness and  that  of  the  Jewish  leaders.  Mark's  report 
seems  meagre,  Luke  scatters  the  material,  Matthew  col- 
lects at  this  point  His  whole  body  of  similar  declara- 
tions. Tliat  He  made  a  "weighty,  deliberate,  full,  final 
testimony"  seems  wholly  probable.  The  exact  portion 
of  it  spoken  at  this  time  need  not  be  distinguished.  It 
was  a  scathing  arraignment  of  the  leaders  for  their  cal- 
culating hypocrisy,  their  real  ungodliness,  their  decep- 
tion of  the  people,  their  burdensome  ceremonialism, 
their  self-indulgence,  their  hostility  to  truth  and  hatred 
of  light,  their  utter  incompetence  to  recognize  minis- 
tries or  messengers  or  anything  else  Divine.  A  terrible 
rebuke,  but  justly  deserved  by  the  great  mass  of  self- 
styled  rulers  of  Judaism. 

The  impression  made  upon  all  minds  by  the  study  of 
this  day  in  the  life  of  Jesus  is  that  of  His  greatness  and 
His  consistency  in  act  and  utterance.  He  consistently 
concluded  an  active  career,  reaffirming  the  great  truths 
and  principles  with  which  He  began. 


Chapter  J/-3.     Christ's  Public  Ministry  Closed  165 

Chapter  43.— The  Close  of  Christ's  Public  flinistry. 

Mk.  12:41-44;  Jo.  12:20-50. 

After  declaring  with  emphatic  deliberation  the  im- 
pressive series  of  woes  upon  the  religious  leaders  of  Ju- 
daism, Jesus  did  not  leave  the  temple,  but  seating  Him- 
self in  the  court  of  the  women,  He  watched  those  who 
were  bringing  their  gifts  to  the  treasury.  The  offerings 
were  dropped  through  funnel-shaped  openings  in  the 
wall  into  boxes  fastened  to  the  wall  on  the  inside.  It 
is  not  probable  that  Jesus  was  able  to  see  clearly  the 
exact  character  of  each  offering,  yet  its  general  amount 
He  could  infer  from  the  circumstances.  The  rich  men 
took  good  care  to  give  an  opportunity  for  a  bystander  to 
observe;  it  was  the  poor  widow  who  was  most  likely  to 
make  her  gift  modestly.  Hers  was  a  little  gift,  yet 
greater  than  any  other,  for  it  was  all  that  she  had  and 
on  the  same  scale  theirs  would  have  been  vastly  larger 
in  amount.  It  was  greater,  too,  because  she  gave 
wholly  for  love  and  they  from  a  sense  of  duty  or  by 
reason  of  the  pressure  of  habit  or  the  desire  of  repute. 
It  was  a  noble  trait  in  Jesus  that  He  was  so  keen  to  see 
the  finer  side  of  human  character  and  to  commend  its 
significance.  This  woman  stood  for  genuine,  unmeas- 
ured, unselfish  faith. 

Jesus  appeared  in  an  attractive  light  when  sought  by 
the  Greeks  who  were  in  Jerusalem.  These  men  were 
probably  prosel}i;es  from  the  great  commercial  centres, 
men  of  intelligence  and  character  who  had  come  into 
contact  with  the  best  types  of  Judaism  and  with  its 
lofty  ideals  and  had  become  worshipers.  They  were 
tolerated  and  even  encouraged  by  the  strict  Jews,  al- 
though not  recognized  as  members  of  that  household  of 
faith  unless  they  were  circumcised.  Such  men  would 
be  naturally  attracted  by  what  they  heard  on  every  hand 
about  Jesus,  and  desirous  of  seeing  Him. 

For  some  reason  Philip  hesitated  to  introduce  them 
to  Jesus.  He  confided  in  Andrew  and  the  two  together 
made  the  request  that  He  would  meet  the  Greeks.     The 


166  The  Life  of  Christ 

writer  of  the  fourth  Gospel  introduced  the  anecdote  for 
the  sake  of  its  light  upon  the  inner  life  of  Jesus,  hence 
we  have  no  report  of  the  interview,  but  only  of  the  effect 
of  their  request  upon  Jesus.  He  gave  His  disciples  a 
glimpse  of  His  real  self.  It  was  as  if  He  had  a  sudden 
vision  of  the  ingathering  that  would  surely  come  in  the 
future  and  of  the  supreme  sacrifice  which  would  hasten 
its  appearance.  It  was  a  vision  of  glory,  but  of  a  glory 
won  in  the  spirit  of  service  and  by  the  heroism  of  unself- 
ishness. Such  a  service  He  was  ever  craving  for  His 
disciples  and  in  it  He  would  set  them  a  leadership  and 
offer  them  the  winning  of  a  noble  pre-eminence. 

The  turns  of  thought  attributed  to  Jesus  are  not 
wholly  clear.  John  12 :  27  can  be  interpreted  as  an 
appeal  for  deliverance  or,  perhaps  more  naturally,  as  a 
firm  declaration  of  deliberate  consecration.  Jesus 
realized  at  that  moment  in  a  supreme  degree  the  signifi- 
cance of  His  approaching  death.  He  saw  it  as  a  vision 
of  a  great  uprising  of  men  and  women  of  patience,  cour- 
age, faithfulness  and  zeal,  of  sacrificial  temper  and  of 
godly  lives.  It  nerved  Him  for  the  struggle  and 
enabled  Him  to  confront  it  with  decision.  Assured  of 
divine  approval  He  expressed  the  other  aspect  of  the 
significance  of  His  death,  its  victory  over  the  power  of 
evil  which  so  often  seems  to  hold  the  world  in  control. 
Such  power  is  destined  to  be  broken.  The  cross,  from 
being  an  emblem  of  shame  and  humiliation,  will  become 
a  symbol  of  the  victory  of  righteousness. 

In  these  words  are  expressed  the  heart  of  the  Gospel 
and  the  hope  of  Christianity.  The  crucified  Christ  has 
been  and  still  is  the  greatest  power  in  history.  His 
influence  is  demonstrably  the  most  pervasive  of  any  per- 
sonality that  ever  lived,  profoundly  modifying  the  trend 
of  national  instincts  or  ambitions,  kindling  noble 
emotions  in  the  most  unpromising  of  hearts,  transform- 
ing the  worst  of  lives,  utilizing  to  their  fullest  capacity 
the  promising  traits  of  men,  inspiring  everywhere  the 
heroic  desire  for  unselfish  discipleship. 

What  a  pity,  as  the  fourth  Gospel  declares,  that  His 


Chaptei'  Ji-S.     Christ's  Public  Ministry  Closed  167 

generation  was  blinded  to  this  greatest  value  of  the 
personality  of  Jesus.  It  persisted  in  misunderstanding 
and  underestimating  Him.  Its  leaders  were  like  men 
groping  about  in  a  darkness  only  aggravated  by  tiny  rays 
of  light,  when  a  few  steps  away,  free  to  their  access,  was 
a  glorious  and  attractive  world  bathed  in  brilliant  sun- 
shine. They  knew  Just  enough  about  Jesus  to  cause 
them  to  reject  the  opportunity  to  learn  more.  This 
failure  was  more  than  an  accident  or  a  mistake;  it  was 
a  tragedy. 

The  fourth  Gospel  fitly  closes  the  story  of  the  period 
of  the  repeated  self-revelation  on  the  part  of  Jesus  to 
His  people  with  a  summary  of  the  reasons  for  its  failure 
to  accomplish  His  purpose.  The  prophets,  it  remarks, 
had  foretold  just  such  an  outcome.  Jesus  was  not 
accepted,  partly  because  of  the  very  simplicity  and 
straightforwardness  with  which  He  preached,  partly 
because,  as  men  are  constituted,  it  is  inevitable  that 
many  close  their  ears  and  harden  their  hearts  to  the 
truth,  partly  because  many  will  not  endure  the  cost  of 
discipleship.  There  are  many  Pharisees  who  agree  in 
opinion  with  better  men,  but  will  not  risk  an  expulsion 
from  the  comfortable  synagogue  for  the  sake  of  main- 
taining their  convictions.  Of  these  reasons  the  first 
two  seem  the  more  historically  true.  The  Jews  as  a 
race  were  quite  ready  for  sacrifice,  but  their  preposses- 
sions and  inveterate  prejudices  rendered  them  unwilling 
to  be  hospitable  to  truth  in  fresh  forms.  They  would 
have  been  quickly  and  devotedly  loyal  to  a  Christ  of  their 
imaginations;  they  despised  and  rejected  the  actual 
Christ. 

The  pathos  of  the  outcome  is  in  the  fact  that  those 
who  rejected  Jesus  condemned  themselves  to  sit  in  dark- 
ness. They  drew  away  from  the  normal  and  ready 
source  of  spiritual  light.  Jesus  spent  no  time  in  en- 
forcing judgments;  He  gave  Himself  to  the  positive 
work  of  the  redemption  of  men.  He  put  in  their  way 
every  possible  reason  for  repentance  and  reform.  His 
appeals  were  clear  and  constant  and  sincere.     Their 


168 


The  Life  of  Christ 


real  rejection  would  be  the  gravest  charge  to  be  laid 
against  men. 

That  which  gave  significance  to  the  life  of  Jesus 
makes  the  real  importance  of  the  life  of  every  follower  of 
His.  No  life  can  be  wasted  by  being  granted  to  service ; 
a  surrender  is  an  assurance  of  its  glorious  completion. 
The  sacrificial  spirit  in  the  disciple  no  less  than  the 
Master  is  the  one  temper  which  ensures  a  real  success. 


Chapter    44.— Christ's    Prophetic  Discourse    on    flount 
Olivet. 

Mt.  chs.  24,25;  26:1-5,  14-16. 

The  day  of  public  testimony  drew  near  its  close.  The 
Master  had  spoken  His  last  word  to  the  multitude  and 
to  His  opponents,  but  He  had  yet  much  upon  His  heart. 
His  thought  was  for  His  disciples  whose  days  of  teaching 
were  drawing  near.    Going  out  of  the  temple  with  His 


View  on  the  Hount  of  Olives. 

disciples  about  Him,  He  left  the  city  and  went  directly 
to  His  favorite  refuge  for  resting  and  quiet  conversation, 
the  Mount  of  Olives,  perhaps  the  most  truly  sacred  spot 
to-day  for  those  who  seek  to  reproduce  in  their  own  ex- 
perience the  impressions  of  the  active  life  of  Jesus. 

From  that  hillside  the  remark  of  His  disciples  was 
inevitable.     His  words  of  impending  judgment  were 


Chapter  44-     Christ  on  Mount  Olivet        169 

ringing  in  their  ears.  As  the}^  pondered  tliem,  their 
perplexity  increased.  The  stately,  massive  temple  was  at 
once  a  symbol  and  a  pledge  to  the  Jews  of  that  day  of 
the  permanence  of  Judaism.  Herod  had  erected  upon 
the  foundations  which  he  had  inherited  from  ancient 
days  a  structure  which  became  a  wonder  of  the  world, 
impressive,  splendid,  exquisite.  It  ranked  with  the 
masterpieces  of  earlier  days.  It  seemed  so  solidly  built 
that  neither  earthquakes  nor  sieges  could  endanger  it. 
Even  to-day,  when  one  observes  from  that  hillside  a 
decadent  city  and  neglected  suburbs,  the  scene  from  the 
Mount  of  Olives  is  impressive.  In  the  days  of  Pilate 
and  Caiaphas  it  was  imposing.  The  soul  of  every  loyal 
Jew  thrilled  with  enthusiasm  as  he  viewed  the  splendid 
city,  more  than  satisfying  his  fondest  dreams,  the  mag- 
nificent temple  so  superb  as  to  promise  to  be  unrivalled 
upon  its  completion,  rounding  out  a  history  which  fos- 
tered his  pride  and  fed  his  loyalty.  The  mere  view  of 
these  things  contributed  to  the  maintenance  of  that 
expectancy  which  ever  kept  his  blood  pulsating  at  fever 
heat.  It  was  indeed  ^^eautiful  for  situation,  the  joy 
of  the  whole  earth."  Could  such  a  structure,  thought 
they,  with  its  sacred  associations,  its  national  yet  perma- 
nent values,  its  acquired  prestige,  its  obvious  strength, 
be  in  danger  of  destruction  ?  Could  God  permit  such  a 
frustration  of  His  plans?  The  reply  of  Jesus  was 
tragic  in  its  directness.  "There  shall  not  be  left  here 
one  stone  upon  another  tkat  shall  not  be  thrown  down." 

Under  the  circumstances,  the  Twelve  could  not  but 
wonder  what  He  meant  and  when  it  would  all  take 
place.  The  four  who  were  in  closest  relation  with  Him 
ventured  to  question  Him  on  the  subject.  They  had 
heard  His  predictions;  they  knew  the  feeling  of  the 
people,  they  had  full  confidence  in  Him,  but  needed  His 
explanation. 

His  discourse  furnishes  one  of  the  perpetual  prob- 
lems which  confront  the  student  of  the  life  of  Christ. 
The  fullest  report  is  given  in  the  first  Gospel,  possibly 
because,  after  the  custom  of  its  writer,  already  noted,  all 


170  The  Life  of  Christ 

the  teachings  of  Jesus  bearing  on  this  theme  of  the 
anticipated  future  were  given  expression  at  this  point 
in  His  narrative.  Mark^s  report  includes,  however,  all 
of  the  ideas  of  that  of  Matthew.  The  disciples  were 
warned  by  Jesus  to  expect  a  period  abounding  with 
difficulties  and  trials  during  which  they  were  to  be 
preaching  the  Gospel  far  and  wide.  The  utmost  reso- 
lution and  patience  would  be  incumbent  upon  them  dur- 
ing these  days  of  pioneering.  Their  experience  would 
be  a  continuous  struggle.  Disappointment  and  disillu- 
sions would  be  theirs  in  abundance,  but,  sustained  by  the 
consciousness  of  their  high  responsibility  and  of  divine 
support,  they  would  rise  superior  to  every  hindrance 
and  establish  the  kingdom.  Until  that  end  was  meas- 
urably achieved  they  were  to  be  indifferent  to  every 
apparent  sign  of  the  culmination  of  prophecy. 

But  a  day  of  tribulation  was  to  be  anticipated  which 
was  unparalleled,  a  day  of  distress,  of  vengeance,  of 
destruction,  a  day  when  all  who  had  the  power  should 
flee  away  for  refuge  from  the  desolating  scourge.  This 
was  to  be,  in  part  at  least,  a  manifestation  of  the  coming 
of  the  Son  of  man. 

Had  Jesus  said  no  more  His  words  would  have  been 
comparatively  clear.  Their  fulfilment  would  have  taken 
place  at  the  destruction  of  Jerusalem  under  Titus  some 
forty  years  later.  The  interval  was  truly  one  of  bitter 
persecution  but  of  increasing  influence;  the  outcome  a 
permanent  establishment  of  Christianity  as  an  inde- 
pendent religious  communion.  But  He  went  on  to 
declare,  in  the  highly  figurative  language  of  apocryphal 
writers,  a  great  disturbance  of  the  heavens  which  should 
be  the  signal  of  the  advent  of  the  Son  of  man  and  the 
setting  up  of  His  kingdom.  For  this  they  were  to 
watch  and  wait,  all  ready  for  instant  service.  In  what 
sense  this  is  to  be  understood  no  one  can  truly  declare. 
It  is  either  yet  to  be  realized,  or  else  is  being  progres- 
sively fulfilled  as  history  is  being  made.  To  the  one  who 
reviews  the  achievements  of  nineteen  centuries  the  latter 
view  seems  impressive. 


Chapter  Jf.Jf.     Christ  on  Mount  Olivet        171 

The  really  urgent  message  of  Jesus  to  His  disciples 
related  not  to  times  or  seasons  but  to  tempers  and  atti- 
tudes. His  servants  were  to  be  watchful,  conscientious, 
ever  ready  for  tlie  coming  of  their  Lord,  like  thoughtful 
and  honest  slaves,  entrusted  with  property;  like  the 
prudent  virgins  invited  to  accompany  the  bride  in  the 
wedding  procession;  like  the  conscientious  servant  who 
used  his  opportunities  to  the  utmost  on  behalf  of  his 
master. 

The  picture  of  the  judgment  scene  conveys  through  its 
vivid  figures  the  solemn  declaration  of  the  simple  yet 
far-reaching  basis  on  which  it  will  be  declared.  Men 
will  virtually  do  their  own  judging  for  all  eternity  by 
their  deliberate  attitude  in  this  life  toward  their  fellow- 
men.  The  social  side  of  salvation  was  never  more 
powerfully  put. 

When  Jesus  had  ended  these  words  His  company 
doubtless  wended  their  way  back  to  Bethany,  for  we 
have  no  record  of  activity  on  the  following  day.  One 
of  their  number  did  not  accompany  them.  Judas, 
nerved  to  the  point  of  betrayal,  slipped  away  to  the  San- 
hedrin  and  bargained  to  betray  His  Master,  one  of  the 
puzzling  deeds  of  history.  Perhaps  he,  like  Jesus,  had 
become  convinced  of  the  hopeless  hostility  to  Jesus  of 
every  one  who  seemed  to  count  in  Judaism. 

No  one  counts  but  God.  This  is  the  sober  lesson  of 
all  history. 


172  The  Life  of  CJirist 

Chapter  45.— The  Institution  of  the  Lord's  Supper. 

Ilk.  U:  12-26;  Jo.  13:1-30. 

So  far  as  the  Gospel  records  go  they  seem  to  assign  no 
activity  to  the  whole  day  following  Tuesday.  Jesus 
evidently  spent  that  day  in  retirement,  probably  at  Beth- 
any, with  His  intimate  disciples.  That  this  unhurried, 
restful  period  was  unused  by  Him  seems  incredible  in 
view  of  the  interests  at  stake  and  the  absorption  of  them 
all  in  the  satisfaction  of  these  interests.  It  is  not  an 
improbable  suggestion  that  the  fourteenth  to  the  seven- 
teenth chapters  of  John's  Gospel  reflect  the  conversations 
of  this  day  as  well  as  of  the  following  evening.  At  all 
events  Jesus  was  done  with  His  public  ministry.  What- 
ever the  remaining  interval  of  respite  might  afford  was 
reserved  for  His  disciples,  who  w^e  in  sore  need  of  the 
eternal  impressions  which  He  now  gave  them. 

The  Gospels  give  us  a  singularly  tender  and  beautiful 
account  of  the  events  which  begin  with  the  last  journey 
to  the  city  and  end  at  Gethsemane.  The  founding  of  a 
simple  commemorative  custom,  the  performance  of  a 
never-forgotten  act  of  symbolism,  the  pouring  forth  of 
deathless  truth,  the  calm  acceptance  of  a  terrible  and 
fully  realized  situation — these  are  the  incidents  of  per- 
haps the  most  noteworthy  evening  in  history,  viewed  in 
its  outreach  and  influence  as  well  as  for  itself. 

Some  time  on  Thursday  the  disciples  raised  the  ques- 
tion of  the  place  where  they  should  all  eat  the  Passover. 
They  had  no  thought  of  breaking  with  Judaism ;  Jesus 
Himself  seems  to  have  been  careful  to  observe  all  the 
usual  customs  of  His  nation.  Both  He  and  they  were 
in  fifood  standing  in  such  respects. 

The  reply  of  Jesus  to  their  querv  and  His  subsequent 
procedure  give  the  impression  that  He  had  planned  care- 
fully for  this  occasion.  He  not  only  wished  to  eat  the 
Passover  supper  with  the  Twelve,  but  to  be  wholly  free 
from  interruption  of  any  kind.  Possibly  He  feared  the 
premature  treachery  of  Judas.     At  all  events  the  ac- 


Chapte?'  45.     The  Lord's  Supper  Instituted    173 

counts  in  the  synoptic  Gospels  agree  in  ascribing  a 
degree  of  mystery  to  the  preparations.  Ten  out  of  the 
twelve  disciples  could  not  have  known  the  meeting- 
place  unti]  they  were  led  to  it  at  evening.  Moreover, 
the  two  selected  by  Jesus  for  the  duty  of  making 
arrangements  were  His  most  reliable  disciples.  The 
house  was  evidently  that  of  a  follower.  It  was  enough 
that  two  of  His  immediate  circle  appeared  and  asked  for 
the  room  in  the  name  of  "the  Teacher." 

The  Passover  supper  was  properly  eaten  together  by 
the  company.  It  always  was  and  still  continues  to  be  a 
family  festival.  The  declaration  of  Jesus  that  they 
would  eat  it  together  was  a  recognition  of  their  intimacy 
and  community  of  interest. 

The  two  disciples  had  much  to  do.  A  lamb  had  to  be 
killed  and  prepared  at  the  temple  between  three  and  five 
o'clock  in  the  afternoon;  wine,  herbs  and  unleavened 
cakes  were  bought;  and  a  compound  of  fruit  and  vine- 
gar prepared  in  which  the  cakes  could  be  dipped.  All  in 
the  meantime  had  bathed  in  ceremonial  preparation  for 
the  sacred  observance. 

^\^len  they  were  all  gathered  in  that  quiet  room,  the 
heart  of  Jesus  was  very  tender  and  loving,  although 
sorely  w^ounded.  It  is  a  sad  commentary  on  life  and 
human  nature  that  the  Twelve  were  able  at  that  time 
of  crisis  to  quarrel  over  precedence.  The  beautiful  act 
of  service  on  the  part  of  the  Master  may  have  been 
needed  as  a  quiet  rebuke  for  their  own  forgetfulness  and 
mistimed  jealousy,  yet  it  seems  vastly  more  significant 
as  an  expression  of  that  overflowing  love  which  rejoices 
in  simple  service  to  its  object.  He  and  they  were  alone. 
He  was  about  to  draw  them  closer  to  Himself  on  an 
enduring  basis  of  co-operating  friendship.  It  was  in 
His  mind  more  to  set  an  example  than  to  point  a 
rebuke.  To  show  the  joy  of  serviceableness  and  the 
dignity  of  self-forgetfulness  was  easy  when  their  hearts 
were  all  responsive  to  the  manifestation  of  enduring  love. 

That  there  should  be  among  the  Twelve  even  one  who 
could  not  enter  into  this  blessed  fellowship  was  enough 


174 


The  Life  of  Christ 


to  mar  the  j^erfect  harmony  of  the  gathering.  Before 
expressing  all  that  was  in  His  heart  or  instituting  the 
permanent  symbol  of  their  active  friendship  it  was 
needful  to  get  rid  of  the  traitor.  Judas  had  made  his 
bargain;  he  had  determined  to  jDlay  his  false  part;  he 
was  no  longer  by  any  shadow  of  right  a  member  of  the 
company  or  entitled  to  its  hallowed  experiences.  Jesus 
therefore  announced  frankly  the  almost  incredible  fact 
that  one  of  those  in  His  presence  was  ready  to  betray 
Him.  Each  disciple  was  conscious  of  many  a  lapse  in 
the  past;  each  one  knew  how  truly  the  Master  had  fore- 
seen and  lovingly  forestalled  his  offenses ;  they  could  not 
but  ask  whether  He  could  possibly  mean  any  one  of 
them,  waiting  for  His  fateful  reply.     It  deepened  the 


The  Last  5apper.    By  Leonardo  da  Vinci. 

This  picture  represents  the  consternation  of  the  desciples  on  bring  told  by 
Jesus  that  one  of  them  should  betray  Him.  Their  names  beginning  on  the  left  are: 
Bartholomew,  James  the  son  of  Alohseus,  Andrew,  Judas,  Peter  leaning  behind 
Judas,  John,  James  the  brother  of  John  leaning  behind  Thomas,  Thomas,  Philip, 
Matthew,  Thaddaeus,  and  Simon  the  Cananaean. 


pathos  of  His  declaration  when  He  added  that  the  one 
who  could  find  it  in  his  heart  to  do  this  base  act  was 
willing  in  his  hypocrisy  to  share  in  that  symbolic  meal. 
Possibly  Judas  had  not  realized  until  that  moment  the 
real  enormity  of  his  offense;  possibly  he  had  lulled  his 
conscience  by  the  thought  that  he  was  forcing  the  Mas- 
ter to  take  the  step  toward  a  public  acceptance  of  the 
national  leadership  that  only  a  crisis  would  accomplish ; 
at  all  events,  the  naked  truth  came  clearly  to  his  vision 
now.     He  knew  that  the  words  of  Jesus  were  absolutely 


Chapter  46.     The  Farewell  Discourse  175 

true,  and  that  they  were  meant  for  him.  A  reckless  des- 
peration took  possession  of  him.  He  fled  from  that  holy 
spot  and  went  to  his  fate^. 

Out  of  the  simple  and  sound  fellowship  of  that  hour 
Jesus  created  an  eternal  symbol  of  His  undying  love,  a 
reminder  of  the  spiritual  covenant  between  Him  and  His 
followers.  It  was  a  simple  institution  but  commemora- 
tive of  the  most  noteworthy  fact  in  the  world — the  sacri- 
ficial attitude  toward  men,  and  of  the  strongest  conceiv- 
able tie, — the  union  of  souls  for  the  promotion  of  spir- 
itual fellowship,  the  conquering  of  sin  and  the  living  of 
the  truly  Godlike  life.  The  supper  which  He  enjoined 
was  the  symbol  of  the  future  rather  than  of  the  past,  a 
sacred  memorial  of  Him  who  gave  significance  and  sub- 
stance to  that  unfolding  future,  a  continuing  assurance 
of  His  inexhaustible  love  alid  friendliness.  To  the 
eleven  it  was  a  happy,  tender,  unforgettable  time  of 
close  companionship;  to  the  world  of  disciples  it  has 
become  the  occasion  of  a  continuing  act  of  covenant 
renewal,  emphasizing  not  responsibility  or  privilege 
alone  but  certitude  anil  strength. 

That  any  one  had  to  be  excluded  from  that  circle  has 
always  seemed  a  tragedy;  how  equally  saddening  is  the 
self-exclusion  of  many  to  this  day,  who  might  well 
belong  to  the  brotherhood  of  believers. 


Chapter  46,— The  Farewell  Discourse  in  the  Upper  Room. 

Jo.  13:31—17:26. 

Literature  has  preserved  no  record  of  the  last  words 
of  a  leader  to  his  followers  which  approach  in  sublimity, 
tenderness  and  assurance  these  parting  counsels  of 
Jesus  to  those  who  had  shared  His  fortunes  for  the 
crowded  years  of  His  ministry.  •  Moreover,  by  their 
very  nature  these  words  have  become  and  will  ever  re- 
main the  assurance  of  unmeasurable  comfort  and  stim- 
ulus to  successive  generations  of  loyal  disciples. 

The  quietness  and  self-possession  of  Jesus  should  not 


176 


The  Life  of  Christ 


blind  us  to  the  depth  and  power  of  the  emotion  which 
was  stirring  His  soul.  Only  as  we  realize  it  can  we 
justly  value  His  ministry  to  them  and  to  the  world  of 
believers  that  sacred  night.  Were  there  a  real  shrine  for 
Christian  adoration  and  adornment,  it  would  not  be  in 
fulness  of  significance  the  manger  at  Bethlehem,  not 

even  the  garden  of  Geth- 
semane,  possibly  not  even 
the  hill  of  Calvary  or  the 
tomb  of  Joseph,  but 
rather  this  upper  room, 
where  words  were  said 
which  summed  up  the 
whole  personality  and  ob- 
jective of  Jesus.  It  was 
His  last  opportunity  to 
enable  the  Eleven  to  see 
with  His  eyes  of  far- 
reaching  vision,  to  be 
aggressive  with  His  God- 
anchored  confidence,  to 
thrill  with  a  constant 
sense  of  joyful  compan- 


The  Upper  Chamber. 

From  a  photograph. 


ionship,  never  to  be  broken,  and  to  deliberately  plan 
the  evangelization  of  the  world. 

Certain  dominating  ideas  He  emphasized  in  varied 
ways — an  approaching  separation,  inevitable  and  not  to 
be  regretted,  since  it  would  lead  to  a  closer  and  more 
permanent  union  between  Him  and  them;  the  power 
that  would  be  theirs  in  proportion  as  they  realized  this 
intimate  fellowship;  its  basis  in  an  absolute  confidence 
in  Jesus  as  the  human  expression  of  the  character  and 
will  of  God,  the  Father;  the  triumphant,  satisfying 
peacefulness  of  spirit  which  should  be  their  normal  habit 
of  mind  amid  any  anxieties  which  should  arise ;  the  ex- 
pectation of  overcoming  hindrances  which  they  might 
encourage  through  the  practice  of  prayer;  the  continu- 
ation of  His  helpful  contact  with  them  through  the 
Helper  who  was  to  be ;  their  education,  their  sustaining. 


Cliapter  Jf-S.     The  Farewell  Discourse  177 

their  supplementing  by  this  divine  Helper;  the  need  of 
a  deep  and  enduring  love  which  could  meet  every  test, 
such  a  love  as  He  was  manifesting  for  them;  and  the 
fine  friendship  which  He  had  ever  sought  to  show  for 
them  and  to  develop  in  their  hearts. 

These  words,  so  precious^  so  full  of  meaning,  so  com- 
pact, seem  to  represent  the  teachings  of  a  period  rather 
than  the  conversation  of  an  evening.  It  is  difficult  not 
to  conclude  that  on  this  particular  evening  Jesus  con- 
cluded and  reaffirmed  the  thought  of  the  days  of  close 
companionship  that  had  preceded.  However,  we  have 
truly  in  these  imperishable  sayings  the  very  heart  of  the 
Gospel.  It  was  the  unreserved  outpouring  of  the  ex- 
pression of  the  innermost  consciousness  of  Jesus. 

As  a  whole  it  was  an  evening  to  uplift  and  cheer. 
Jesus  faced  His  shameful  death  but  His  first  thought 
was  likewise  of  the  glorification  which  would  result.  We 
can  imagine  in  some  slight  degree  the  awakening  of  His 
soul  to  the  great  fact  that  the  time  of  self -repression  and 
obedience  and  sacrifice  was  almost  over,  that  the  day  of 
His  recognition  and  exaltation  was  at  hand,  that  there 
would  soon  be  a  Peter  declaring  in  public,  "Let  all  the 
house  of  Israel  know  assuredly  that  God  hath  made 
Him  both  Lord  and  Christ,  this  Jesus  whom  ye  crucified.-" 
He  set  Himself  before  the  Eleven  as  a  bestower  of  power 
upon  the  faithful  and  persistent  disciple,  as  the  com- 
plete and  perfect  revelation  of  the  Father  and  very 
God  Himself. 

In  unforgettable  terms  Jesus  clinched  the  relation- 
ship of  unreserved  friendliness  which  had  grown  up 
between  Him  and  them.  He  and  they  were  as  truly  one 
in  spirit  as  the  branches  and  the  vine-stock  were  one  in 
fruit-forming  vitality.  They  loved  to  call  Him  their 
Master,  but  He  had  developed  a  deeper  and  stronger 
bond  of  association.  He  had  treated  them  as  friends, 
sharing  with  them  the  deepest  realities  of  His  spiritual 
life  (Jo.  15 :  15).  In  the  future  to  which  they  all  were 
looking  they  were  to  cherish  among  themselves  this 
same  spirit  of  generous,  uncalculating  friendliness,  and 


178  The    Life    of    Christ 

to  join  with  Him  in  forwarding  the  progress  of  the 
kingdom  of  God. 

He  must  needs  disappear  from  their  circle,  but  only 
that  their  temporary  and  intermittent  intercourse  should 
be  exchanged  for  an  abiding,  more  precious,  persistent 
and  fruitful  relationship. 

In  His  place  would  come  the  Holy  Spirit, — Helper, — 
God's  permanent  manifestation  of  Himself  in  human 
experience,  whose  share  in  the  direction  and  influence  of 
their  pergonal  religious  life  would  be  real  and  constant, 
for  the  fuller  grasping  of  essential  truth,  for  the  keener 
realization  of  the  facts  which  made  the  world's  redemp- 
tion a  necessity,  for  the  adequate  exhibition  of  Jesus  to 
the  world  as  Christ  and  Lord,  for  the  steady  enlighten- 
ment of  the  great  body  of  believers. 

To  those  who  were  able  to  lay  hold  of  such  ideas 
Jesus  left  a  great  legacy  of  peace  (Jo.  14:  27;  16:  33). 
Those  who  could  enter  into  victorious  fellowship  with 
Him  had  nothing  to  fear,  no  reason  even  for  continued 
anxiety ;  they  were  His. 

It  was  very  fitting  that  our  Lord  should  close  this 
sacred  assemblage  with  a  consecrating  prayer.  The 
ideas  which  dominate  it  are  the  thoughts  which  quick- 
ened His  life  and  made  sacred  their  fellowship.  He 
asked  for  strength  to  properly  conclude  the  life  which 
had  exhibited  the  Father  in  His  fulness  unto  men,  that 
He  might  normally  resume  His  heavenly  glory.  He 
then  petitioned  for  those  who  had  been  entrusted  to 
Him  by  God,  who  had  yet  a  work  to  do  in  the  world, 
whom  He  would  bring  close  to  God  in  an  abiding  and 
joyous  relationship.  He  prayed  that  they  might  be 
able  to  stand  apart  from  the  evil  spirit  of  selfishness 
which  ruins  the  worldly  temperament,  and  that  they 
might  deliberately  undertake  this  separateneas  as  a  duty. 
Then  with  the  thought  of  the  coming  body  of  believers 
He  prayed  for  their  mutual  love  and  exhibition  of  a 
spirit  of  heavenly-mi ndedness,  until  their  love  should 
indeed  be  as  deep,  as  constant,  as  forceful,  as  irresistible 
as  the  love  of  God  Himself  for  Jesus,  His  Son. 


Chapter  Jfl .    At  the  Garden  of  Gethsemane    J 79 

That  Jesus  has  made  us  His  real  friends,  that  He 
summons  us  to  continued  companionship  and  to  a  co- 
operation in  the  glorious  work  of  world  redemption,  that 
we  are  not  called  on  to  fight  unaided,  and  that  our 
every-day  characteristics  may  indeed  become  like  those 
of  God  are  wonderful  thoughts.  What  other  revealer  of 
God  in  all  the  ages  ever  dreamed  of  them  or  gave  them 
expression  ? 


Chapter  47,— At   the  Garden  of  Gethsemane. 

Mt.  2(3 :  36-56. 

There  are  some  who  place  the  conversation  of  Mt. 
26 :  31-35  after  the  close  of  the  gathering  in  the  upper 
room,  while  the  little  group  was  on  its  way  out  of  the 
city.  The  mind  of  Jesus  seemed  to  dwell  upon  the  sad 
fact  that  in  His  time  of  agony  and  trial  He  would  be 
virtually  alone.  The  test  would  be  too  severe  for  even 
such  loyalty  as  theirs.  It  would  not  be  a  real  deser- 
tion, merely  a  temporary  loss  of  courage,  which  would 
cause  them  to  humbly  realize  their  weakness  and 
gather  new  strength  because  of  that  realization. 
For  Simon  Peter  the 
bitter  consciousness 
of  a  threefold  denial 
of  his  Lord  would  be 
so  effective  for  the 
steadying  of  his  loy- 
alty and  the  strength- 
ening of  his  purpose 
that  in  coming  days 
he  would  become  the 
mainstay  of  his  breth- 
ren. To  none  of 
them  was  Jesus'  dec- 
laration that  He  would  go  before  them  to  Galilee  sig- 
nificant at  the  time ;  but  it  revealed  His  confidence  that 
their  loyalty  would  bend  but  never  be  broken. 


View  in  the  Garden  of  Gethsemane. 

From  a  photograph. 


180 


The  Life  of  Christ 


They  soon  came,  just  outside  the  walls,  at  the  foot  of 
the  MoTint  of  Olives,  to  a  garden  where  Jesus  loved  to 
rest.  It  was  so  common  a  resort  for  them  all  that  Judas 
felt  entirely  sure  that  Jesus  could  be  found  there.  At 
the  entrance  to  tliis  garden  or  orchard  of  olive  trees 
Jesus  left  eight  of  the  disciples,  taking  Peter,  James 
and  John  with  Him.  In  such  a  crisis  as  the  one  before 
Him  only  His  most  confidential  associates  could  be  of 
moral  help.  With  the  pathetic  yearning  of  a  loyal, 
trustful,  helpful  nature  Jesus  sought  for  friendly  sup- 
port in  this  time  of  trial  from  those  who  knew  Him 
best.  But  He  had  to  win  His  victory  unaided.  They 
could  not  grasp  His  need. 

Going  with  them  to  the  secluded  portions  of  the 
garden  where  He  would  be  unobserved.  He  told  them 
of  the  weight  of  sorrow  and  dread,  almost  worse  than 
death  itself,  which  was  on  His  heart,  and  appealed  to 

^  them  for  their  active  sym- 
pathy and  companionship. 
It  was  His  hour;  the  cup 
was  full  to  the  brim. 

They  saw  the  Master 
walk  a  little  distance  away 
and  then  prostrate  Himself 
in  prayer.  In  the  quiet  of 
that  midnight  hour  they 
heard  His  appealing  words 
to  the  Father  that  if  possi- 
ble the  cup  might  not  be  His 
to  drain,  and  then,  perhaps 
after  a  long  interval  of  ag- 
onizing petition,  the  expres- 
sion of  heroic  consecration, 
''K'ot  as  I  will,  but  as  Thou  wilt."  The  quiet  of  the  night 
and  the  lateness  of  the  hour  made  them  drowsy  and, 
before  they  realized  it,  they  were  asleep.  So  Jesus 
found  them  when  He  finished  His  first  vigil.  He  ex- 
pressed keen  disappointment  that  they  were  not  alive  to 
the  seriousness  of  the  crisis  which  was  at  hand.     It  was 


Old  Olive  Tree  in  Gethsemane. 


Chapter  47.     At  the  Garden  of  Getlisemane     181 

as  vital  for  them  as  for  Him.  Peter,  the  confident,  had 
failed  at  this  his  first  test  after  boasting  of  what  he 
would  do.  Both  he  and  they  needed  to  realize  the  neces- 
sity of  unwearying  vigilance  and  persistent  prayerful- 
ness,  if  they  were  to  become  able  to  meet  and  overcome 
the  testings  that  were  before  them.  Great  resolves 
would  not  count  in  the  face  of  cowardice  or 
forgetfulness. 

A  second  time  Jesus  went  away  and  prayed  for 
strength  and  persistency  in  His  hour  of  trial.  Again 
He  returned  and  found  them  sleeping.  They  were  not 
alive  to  the  immediateness  of  the  peril  of  which  He  had 
spoken.  Amid  their  accustomed  surroundings,  in  famil- 
iar intercourse  with  their  beloved  Leader,  of  whose  power 
they  had  had  so  many  proofs,  how  could  they  make  His 
humiliation  and  death  a  reality?  They  felt  that  as 
before,  when  He  had  spoken  of  these  things,  they 
simply  could  not  take  place. 

Coming  to  the  three  for  the  third  time.  He  told  them 
that  the  time  of  waiting  was  over.  Those  who  were 
seeking  Him  were  at  the  very  gates  of  the  garden.  The 
glare  of  torches,  the  clank  of  armed  men  marching,  the 
murmur  of  voices,  proclaimed  the  coming  of  a  throng. 
Judas  was  at  their  head.  When  he  left  the  supper 
room,  he  had  doubtless  hurried  away  to  the  priests,  who 
organized  a  party  for  the  apprehension  of  Jesus.  When 
they  did  not  find  Him  at  the  house  where  the  supper  had 
taken  place,  it  was  easy  for  Judas  to  surmise  where  He 
would  be  found  and  to  lead  the  band  to  Getlisemane. 

The  mind  of  Judas  will  ever  be  an  enigma  to  the 
loyal  Christian.  His  place  even  among  the  Twelve 
occasions  constant  query.  He  must  have  been  originally 
a  man  of  real  promise  in  every  way.  He  developed  busi- 
ness ability,  so  that  he  and  not  Matthew  became  the 
treasurer  and  almoner  of  the  group.  He  must  have 
been  one  who  burned  with  zeal  in  those  early  days  in 
Galilee.  Some  have  thought  to  excuse  his  disloyalty  by 
representing  his  action  as  intended  to  force  Jesus  to 
pursue  the  policy  which  Judas  regarded  as  necessary  and 


182  The  Life  of  Christ 

right.  He  was  certainly  a  man  who  stood  zealously  for 
the  Judaism  of  the  day  and  could  not  sympathize  with 
the  departures  of  Jesus.  Judas  was  not,  like  the  others, 
of  a  teachable  nature.  In  his  narrow-minded  zeal  he 
must  have  set  his  judgment  above  that  of  his  Master, 
but  we  cannot  explain  away  his  treachery  by  thus 
accounting  for  its  beginnings.  That  he  bargained  for 
the  betrayal  of  Jesus  is  a  fatal  blot  upon  his  character. 
The  most  charitable  vie-^^  of  his  action  regards  it  as  that  of 
one  beside  himself  with  vexation  at  the  folly  of  his  leader. 

It  was  a  curious  company  that  came  with  Judas  to 
take  Jesus  into  custody.  The  officer  in  command  was 
a  Eoman  soldier  with  others  from  the  squad  which  was 
ever  on  duty  at  the  temple.  \Yith  them  were  temple 
police  and  priests.  A  strong  band,  indeed,  for  securing 
one  unarmed  man !  But  Jesus  had  plenty  of  supporters 
and  defenders,  whose  swords  would  have  been  un- 
sheathed, had  they  known  of  His  plight.  The  San- 
hedrin  was  well  aware  of  this  contingency  and  guarded 
against  it. 

Judas  was  cunning  and  resourceful.  He  arranged  as 
the  sign  which  the  soldiers  should  recognize  the  very 
salutation  of  friendship  which  Jesus  and  His  disciples 
were  wont  to  use.  Thus  unobtrusively  he  did  his  prom- 
ised service.  With  hasty  impulse  Peter  struck  one 
hearty  blow  in  defense  of  the  Master,  but  Jesus  quieted 
him  with  a  disapproving  word. 

The  narrative  of  the  fourth  Gospel  has  inherent  truth. 
The  soldiers  were  looking  for  a  dangerous  agitator. 
When  Jesus  with  calm  dignity  announced  Himself  to  be 
the  one  they  sought  they  were  overwhelmed  and  dis- 
mayed. He  was  the  very  picture  of  nobleness  and  sin- 
cerity, in  fullest  self-command.  With  impressiveness 
He  yielded  Himself  to  the  band.  This  was  too  much 
for  the  disciples;  they  fled  for  their  lives  in  despair. 

This  narrative  emphasizes  the  place  of  prayer  in  the 
life  of  Jesus.  By  it  He  passed  through  the  crisis,  but 
even  then  He  would  only  use  His  power  in  prayer  for 
reasonable  ends. 


Chapter  45.    Jesus'  Trial  mid  Condemnation    183 

Chapter   48.— The   Trial    and   Condemnation   of    Jesus. 

Mt.  26:57—27:31. 

The  accounts  which  have  been  preserved  in  the  Gos- 
pels of  the  rapid  series  of  events  concluding  with  the 
formal  condemnation  of  Jesus  to  death  by  crucifixion 
raise  many  puzzling  questions  to  the  harmonist^  but 
agree  in  certain  outstanding  representations.  They  all 
lay  stress  upon  the  haste  with  which  Jesus  was  brought 
to  trial,  the  unscrupulousness  of  His  foes,  their  venge- 
ful and  violent  attitude  toward  Him  and  His  complete 
self-mastery.  The  tables  were  turned  in  every  instance. 
Jesus  was  the  real  judge ;  instinctively  priests  and  gov- 
ernor alike  admitted  it.  The  victory  of  the  hierarchy 
was  a  barren  one,  quite  unsatisfying  to  them.  The  con- 
demnation of  the  Eoman  governor  was  by  his  own  admis- 
sion a  concession  to  the  clamor  of  the  mob,  unwarranted 
by  any  recognizable  standard  of  legal  procedure.  The 
only  way  of  accomplishing  the  cruel  deed  on  which  the 
leaders  had  set  their  hearts  was  by  overriding  their  own 
canons  of  law  or  even  of  natural  justice. 

Jesus  was  hurried  away  from  the  garden  by  His 
captors  to  those  who  had  instigated  His  arrest  and  were 
eagerly  waiting  the  outcome.  The  fourth  Gospel 
declares  that  He  was  first  taken  to  Annas,  the  true  leader 
of  Jewish  opinion  and  probable  director  of  operations, 
a  priest,  who  though  deposed  from  the  high-priesthood, 
retained  its  actual  powers  through  the  successive  ap- 
pointment of  his  relatives.  Not  improbably  his  house 
and  that  of  Caiaphas,  the  high  priest  de  jure,  were  the 
same. 

There  was  from  the  Sanhedrin's  point  of  view  every 
reason  for  haste  in  dealing  with  Jesus.  They  feared  a 
rallying  of  His  friends  and  were  therefore  unwilling  to 
put  Him  in  custody  during  the  feast  days.  But  long- 
observed  custom  forbade  an  execution  during  them. 
Hence  the  greatest  speed  was  necessary  in  securing  His 
death  or  at  least  His  imprisonment  by  the  Eomans 
before  they  began. 


184 


The  Life  of  Christ 


Nothing  seems  more  curious  than  the  mingling  of 
the  legal  and  unjustifiable  in  the  Jewish  trial  of  Jesus. 
The  council  did  not  scruple  to  meet  at  an  unusual  hour 
nor  to  make  use  of  witnesses  who  were  wholly  inept. 
On  the  other  hand,  they  were  not  willing  to  condemn 
Jesus  on  the  testimony  of  one  witness  nor  did  any  one 
deliberately  attempt  to   supply  the  missing  evidence. 


So-called  House  of  Caiaphas. 

Evidently  they  were  determined  to  bring  about  a  vote 
of  condemnation,  but  to  do  it  under  the  forms  of  law. 

The  adjuration  of  the  high  priest  was  not  illegal,  yet 
it  was  unfair.  Jesus  need  not  have  answered  it,  but  He 
was  not  one  to  keep  silence  when  questioned  contemptu- 
ously regarding  His  most  sacred  conviction.  His  dec- 
laration regarding  His  Messianic  triumph  soon  to  be 
accomplished  really  implied  that  before  long  they  would 
be  at  the  bar  of  judgment,  not  He. 

This  infuriated  and  perhaps  actually  shocked  the 
members  of  the  Sanhedrin.  They  themselves  became 
the  legal  witnesses  and  united  in  pronouncing  the  sen- 
tence of  condemnation.  It  may  be  questioned  whether 
the  declaration  by  itself  would  have  seemed  blasphemous, 
had  its  meaning  not  been  made  clear  by  the  things  which 
Jesus  had  said  and  done  before.  He  not  onlv  declared 
Himself  to  be  the  Messiah,  but  likewise  that  His  idea  of 
the  Messiah  and  His  work  was  like  that  of  God. 

Other  trials  were  going  on  in  the  open  court  that 
night.  Peter  and  John  were  beins^  tested.  Peter  had  no 
thought  of  denying  his  Lord.     He  spoke  with  the  sud- 


Chapter  Jf-S.    Jesus'  Trial  an  (^Condemnation    185 

den  impulse  to  self-preservation  so  natural  to  every  one. 
It  was  the  sorrowful  yet  tender  look  of  the  Master  that 
went  to  the  really  loyal  heart  of  Peter  and  he  rushed 
away  from  those  searching,  reproachful  eyes.  John 
apparently  remained  openly  loyal  to  Jesus  although  he 
could  do  nothing  for  Him  except  to  give  Him  the  com- 
fort of  his  loving  presence. 

While  Jesus  was  being  detained  until  He  could  be 
brought  before  the  procurator  the  servants  of  the  palace 
were  permitted  to  do  with  Him  as  they  would.  Blind- 
folding Him  they  amused  themselves  by  striking  Him 
in  the  face  and  asking  Him  to  indicate  His  assailant. 
Even  if  the  Sanhedrists  took  no  part  in  the  outrage,  they 
rejoiced  in  every  new  humiliation. 

At  a  very  early  hour  Jesus  was  led  away  to  the  palace 
of  Herod.  Into  it  the  leaders  would  not  go,  but  sent 
Jesus  by  the  hand  of  some  agent  into  the  presence  of 
Pilate,  the  procurator.  They  had  condemned  Him  on 
the  charge  of  blasphemy ;  they  altered  the  charge  before 
Pilate  to  one  of  high  treason.  This  new  charge  clearly 
revealed  their  determination  to  put  Him  to  death  at 
whatever  cost  of  perjury  or  baseness.  Only  a  few  days 
before,  in  the  presence  of  some  of  them,  Jesus  had 
upheld  the  right  of  Caesar  to  demand  tribute.  Had  the 
charge  been  true,  Jesus  would  have  been  the  idol  of  the 
Jewish  people.  Pilate  gave  it  little  credit,  apparently, 
yet  he  could  not  wholly  ignore  a  charge  so  serious.  He 
prepared  at  once  to  examine  into  the  matter. 

What  an  unveiling  of  genuine  character  there  was 
that  morning!  Each  personality  before  the  calm  gaze 
of  Jesus  stood  forth  in  its  reality.  Peter  realized  his 
disloyalty,  Judas  the  black  infamy  of  his  deed.  The 
Pharisees  and  priests  gave  open  expression  to  their  pas- 
sionate hatred  of  the  quiet,  self-contained  prisoner  whom 
they  could  fetter  but  never  crush.  Pilate,  the  practical 
man  of  the  world,  astute  in  judgment,  swift  to  catch  the 
insincerity  of  their  accusations,  was  still  a  man  of  expedi- 
ents, a  trimmer,  one  who  valued  his  own  ease  and  wel- 
fare beyond  any  desire  to  do  justice.     He  saw  clearly 


186  The  Life  of  Christ 

what  was  ids  proper  decision,  but  lie  proposed  to  do 
what  was  best  for  himself.  Of  Herod  even  less  can  be 
said.  The  contempt  of  Jesus  for  that  wholly  corrupt 
ruler  was  beyond  words. 

The  trials  before  Pilate  were  really  a  farce.  The 
Jewish  rulers  knew  their  man  and  that  they  could 
coerce  him  into  condemning  Jesus.  He  deluded  him- 
self for  a  while  by  the  thought  that  he  could  execute 
his  own  will,  but  he  dared  not  use  decisive  measures. 
We  are  almost  led  to  pity  his  indecision,  at  one  time 
offering  to  compromise  by  scourging  Jesus  severely  and 
letting  Him  go,  at  another  trying  to  argue  with  the 
mob  which  confronted  him,  and  finally  proposing  to 
release  Jesus  as  a  Passover  prisoner.  He  was  outgen- 
eraled and  humiliated  by  the  triumphant  Sanhedrists, 
who  compelled  him  by  threats  which  he  dared  not  dis- 
regard to  pronounce  the  desired  sentence. 

The  trial  of  Jesus  was  a  travesty  on  justice.  Three 
times  Pilate  declared  Him  innocent.  He  went  to  His 
death  without  a  stain.  His  enemies  were  humiliated; 
their  vindictiveness  only  served  to  set  forth  more  clearly 
His  dignity  and  purity  and  innocence. 

Human  selfishness  crucified  Jesus  and  is  crucifying 
Him  afresh  to-day.  Whoever  seeks  to  order  his  relig- 
ious life  after  standards  which  are  his  own  and  yet 
claims  to  be  a  disciple  of  Jesus  is  perilously  near  the 
sin  of  Judas  and  the  hierarchy. 


Chapter  49.    The  Crucifixion  of  Jesus         187 
CSiapter  49.— The  Crucifixion  of  Jesus. 

Mt.  27 :  32-66. 

It  has  often  been  noted  that  the  real  cause  of  the 
intense  suffering  of  Jesus  on  the  cross  was  not  the  mere 
physical  agony  due  to  the  wounds  in  His  hands  and  feet 
and  to  the  suspension  of  His  body  from  these  lacerated 
limbs.  Men  often  suffered  thus  for  days  before  death 
released  them.  Jesus  died  in  a  few  hours.  He  was 
racked  by  an  agony  beyond  the  reach  of  words.  It  was 
not  the  shameful  degradation  of  the  cross  that  moved 
Him  thus,  for  He  well  knew  that  out  of  the  shame  would 
come  His  glorification.  Never  was  He  so  clearly  a  King 
of  men  as  when  He  hung  upon  the  cross.  We  can  only 
understand  His  speedy  death  by  recalling  the  repeated 
and  accumulated  torture  He  had  suffered  since  the  scene 
at  Gethsemane.  Betrayed,  deserted,  insulted,  execrated, 
attacked,  scourged  in  the  cruellest  fashion, — enough  of 
itself  to  lower  the  vitality  of  a  man — He  had  continu- 
ously suffered  the  most  intense  agony  of  body  and  spirit. 
How  great  a  burden  rested  on  His  soul,  placed  there  by 
His  passionate  love  for  men  and  vivid  realization  of 
their  heedlessness,  their  wastage,  their  ungodliness,  only 
He  could  know.  But  we  can  faintly  appreciate  the 
effect  of  the  rapid  succession  of  experiences,  each  testing 
His  endurance  and  self-control  to  its  utmost.  Within 
the  space  of  a  day  Jesus  crowded  the  anguish  of  a  lin- 
gering martyrdom.  No  wonder  He  could  not  endure 
the  long  and  bitter  agony  of  the  cross. 

For  the  very  reason  that  Jesus  by  His  death  trans- 
formed the  cross  from  a  symbol  of  shame  and  ignominy 
to  a  token  of  glorious  triumph,  and  because  we  do  not 
see  with  our  eyes  its  dreadful  realities,  it  is  not  possible 
fo."  us  to  fully  realize  the  horror  with  which  a  death  by 
crucifixion  was  contemplated  by  the  average  Jew.  "En- 
during the  cross,  despising  the  shame,"  meant  something 
more  to  the  reader  of  the  days  of  Paul  than  a  mere 
willingness  to  suffer.     That  Jesus  died  on  the  cross  was 


188 


The  Life  of  Christ 


a  real  ^^stumbling-block"  to  the  Jew,  a  sufficient  indica- 
tion to  the  average  enlightened  Jew  that  Jesus  was  not 
the  Messiah  He  claimed  to  be.  Crucifixion  was  a  death 
which  no  Eoman  citizen  could  suffer ;  it  was  reserved  for 
slaves  or  criminals,  for  those  who  were  not  regarded  as 
entitled  to  any  consideration.  It  was  this  fact  that  gave 
the  sting  of  deadly  insult  to  Pilate's  inscription  over  the 
head  of  Jesus.     The  procurator  saw,  if  the  priesthood 


The  Hill  Called  Calvary. 

Calvary,  or  Golgotha,  "the  place  of  a  skull"  (Mt.  27:33),  was  outside  the  city 
wall  (Heb.  13:12),  not  far  away  (Jo.  19:10),  and  apparently  near  a  public  highway 
(Mt.  27:39).  Its  exact  location  is  much  disputed.  Ancient  tradition  connects  it 
wich  the  present  Church  of  the  Holy  Sepulchre  (see  cut  on  page  193) ,  but  the  proba- 
bility that  this  place  was  then  as  now  inside  the  wall  renders  this  doubtful.  Of  late 
years  the  so-called  New  Calvary,  just  north  of  the  city,  near  the  Damascus  road, 
which  from  one  point  of  view  has  a  curious  resemblance  to  a  skull,  has  been  accepted 
by  many  as  the  true  site. 

did  not,  the  degradation  which  they  had  invited  for 
themselves.  It  is  possible  that  Pilate  took  advantage 
of  the  presence  in  his  dungeons  of  two  robbers  awaiting 
execution  to  emphasize  the  insult.  In  any  case  it  was 
marked. 

As  the  procession  headed  by  the  grim  group  of  soldiers 
guarding  the  victims  with  their  crosses  wound  up  the 
hill  outside  the  wall  of  the  city,  Jesus  gave  one  more 
evidence  of  His  constant  thoughtfulness.  When  the 
women,  whose  intuitions  then  as  now  led  them  to  place 
their  sympathy  more  unerringly  than  did  their  father? 
and  sons,  lamented  His  cruel  fate.  He  bade  them  weep 
rather  for  themselves  and  for  their  beloved  country, 
going  to  swift  ruin,  than  for  Him,  so  soon  to  be  glorified. 


Chapter  40.     The  Crucifixion  of  Jesus        189 

That  same  habit  of  carefulness  for  others  which  dis- 
tinguished His  whole  life  expressed  itself  in  His  prayer 
for  the  rude  soldiers  who  nailed  Him  to  the  cross;  in 
His  placing  His  mother  in  the  care  of  His  nearest 
friend;  in  His  response  to  the  brigand  who  hung  near 
Him;  in  His  last  word  as  reported  in  the  fourth  Gos- 
pel (19:  30).  The  world  of  mankind  was  ever  on  His 
heart. 

With  supreme  courage  Jesus  met  the  crisis.  He 
refused  the  stupefying  draught  given  to  the  poor  vic- 
tims before  their  crucifixion.  No  word  of  reproach  for 
His  enemies  passed  His  lips,  but  only  gracious  and 
kindly  expressions.  Only  in  the  last  extremity  of  His 
pain  and  weakness  did  He  seem  to  momentarily  falter. 
If  His  cry  to  God  in  the  words  of  the  Psalmist  was 
indeed  an  expression  of  His  real  feeling,  it  was  followed 
by  a  deep  and  strong  conviction  of  God^s  abiding  pres- 
ence. "Father,  into  thy  hands  I  commend  my  spirit," 
was  the  confident  utterance  of  His  inmost  self. 

Over  against  the  mockery  of  the  stragglers  and  the 
priests  stands  in  welcome  relief  the  devotion  of  the 
disciples.  They  had  recovered  from  their  panic  and 
with  the  group  of  faithful  women  were  watching  the 
dreadful  scene  with  saddened  countenances.  This  sud- 
den death  in  this  shameful  manner  of  their  beloved 
Leader  seemed  the  death  blow  to  all  their  ardent  hopes. 
Yet  their  love  for  Jesus  was  so  sincere  that  they  watched 
their  opportunity  to  render  to  Him  the  last  services  of 
tender  respect  and  braved  the  danger  of  the  proximity  to 
Him. 

Even  upon  the  centurion,  hardened  to  such  scenes,  the 
dying  Saviour  made  a  deep  impression.  Never  had  he 
known  one  who  met  his  death  in  such  fashion.  "Truly," 
said  he,  in  his  half-heathen  mingling  of  divine  and 
human  ideas,  "this  was  a  son  of  God,"  by  which  he  must 
have  meant  "a  godlike  sort  of  man." 

In  glorious  fact  the  death  of  Jesus  "replaced  the 
evil  associations  of  the  cross  by  ideas  of  inexhaustible 
beauty  and  significance."    His  death  was  so  full  of  dig- 


190 


The  Life  of  Christ 


nity  that  it  drove  out  the  thought  of  shame.  The  very 
ones  who  saw  the  cross  on  Golgotha  with  horror-stricken 
eyes  were  heard  not  long  after  to  rejoice  over  it.  It  was 
the  symbol  of  sacrifice  but  likewise  that  of  triumph  and 
glory.  Through  His  voluntary  death  upon  the  cross 
Jesus  forever  made  it  the  symbol  of  noble,  deliberate, 
worthy  self-sacrifice,  before  which  evil  loses  its  power. 

All  this  was  hidden  from  the  hearts  of  the  faithful 
few  that  afternoon  when  to  the  surprise  of  all  Jesus 
gave  up  His  life.     They  only  wished  to  save  His  sacred 

form  from  further  ill- 
treatment  or  from  the 
usual  exj^osure  for  days 
or  weeks  by  taking  it 
away  at  once  and  laying 
it  in  a  tomb.  Fortu- 
nately there  were  men 
of  influence  who  shared 
this  wish  and  were  able 
to  secure  from  the  pro- 
curator an  order  for  the 
body.  Eeverently  and 
tenderly    it    was    taken 


Entrance  to  a  Tomb  near  the  New 
Calvary. 

From  a  photograph. 
This  cut  shows  the  entrance  to  a  rock-cut 
tomb  in  a  garden  near  the  New  Calvary,  with  doWU  aud  bomO  aWaV 
a  track  for  a  rolling  stone.  This  tomb  has  a 
receptacle  for  one  body,  and  many  suppose  it 
be  the  tomb  of  Jesus, 


far 


to  the  tomb  not 
away  which  had  never 
been  used.  Here  without  the  attention  usually  given 
at  such  a  time,  for  it  was  very  late,  but  swathed  in 
clean  linen  wrappings,  the  body  of  Jesus  was  placed, 
until  the  Sabbath  should  have  passed.  Nothing  more 
could  be  done  that  day,  so  with  sad  and  hopeless  hearts 
the  disciples  went  away. 

The  cross  has  a  many-sided  significance  for  the 
disciples  of  Jesus  to-day.  More  than  any  other 
experience  it  reveals  His  nobleness.  His  fortitude,  His 
fixed  habit  of  thinking  of  others.  His  absolute  confi- 
dence in  God.  More  than  any  other  it  exhibits  the  true 
nature  of  that  sinfulness  which  demanded  such  a  sacri- 
fice.    Better  than  any  other  it  sets  forth  the  real  glory 


Chapter  50.     The  Risen  Christ  191 

of  heavenly-minded  self-sacrifice.  Jesus  was  never  so 
deeply  impressed  upon  the  world  as  by  His  voluntary 
exaltation  on  the  cross.  Its  humiliation  became  a  badge 
of  honor.  The  way  of  the  cross  He  bequeathed  to  His 
disciples  as  the  way  of  true  service. 


Chapter  50.— The  Risen  Christ. 

Mt.  28: 1-15;  Lu.  24: 13-43;  Jo.  ch.  20. 

By  every  rule  of  history  the  work  of  Jesus  among  men 
should  have  ended  at  the  cross.  He  was  an  apparently 
discredited  man,  whose  pretensions  were  clearly  re- 
vealed as  unfounded,  whose  plans  had  come  to  naught. 
His  friends  might  regard  Him  as  a  hero;  some  might 
believe  Him  to  have  been  a  martyr ;  but  who  could  think 
of  Him  as  triumphant  in  view  of  His  death  ?  His  disci- 
ples, during  the  Sabbath  that  began  as  He  was  laid  to 
rest  in  the  new  tomb,  were  sick  at  heart,  crushed  with 
grief  and  disappointment  and  filled  with  foreboding. 
To  their  gracious  and  beloved  Leader  they  were  not  dis- 
posed to  be  unfaithful;  but  He  had  become  a  tender 
memory.  It  would  seem  that  their  first  thought  was 
that  the  future  would  have  to  be  lived  apart  from  Him. 

The  narratives  of  the  resurrection  imply  the  apathetic 
attitude  of  those  who  had  been  hitherto  devoted  to 
Jesus.  They  were  not,  on  that  Sunday  morning,  the 
first  day  of  the  week,  looking  for  something  to  happen. 
The  women  were  intent  upon  giving  proper  care  to  the 
body  of  their  Master,  but  the  disciples  as  a  body  were 
dazed  and  disheartened.  They  gathered  at  some  ren- 
dezvous, known  even  to  the  women,  where  they  were 
reasonalDly  safe  from  molestation,  that  they  might  lay 
plans  for  the  future.  Here,  probably,  they  were,  but 
without  any  definite  outlook,  at  daybreak  following  the 
Sabbath. 

Including  the  summary  by  Paul  in  the  fifteenth  chap- 
ter of  First  Corinthians  there  are  five  passajres  which 


192  The   Life    of    Christ 

contribute  to  the  story  of  the  resurrection.  These  nar- 
ratives are  fairly  independent  and  raise  many  curious 
questions,  for  the  double  reason  that  they  observe  a 
curious  but  worthy  reticence  and  lay  stress  upon  the 
personal  impressions  of  the  resurrection  rather  than  its 
physical  phenomena. 

The  reticence  of  the  Gospels  as  compared  with  the 
freedom  of  an  apocryphal  writing,  such  as  the  acts  of 
Pilate,  is  noteworthy.  The  latter  plainly  aims  to  sat- 
isfy curiosity;  the  former  aim  to  set  forth  a  spiritual 
experience.  It  is  not  unnatural  for  believers  to  wish 
for  accurate  information  regarding  the  method  and  war- 
rant of  the  actual  victory  of  Jesus  over  death;  it  would 
be  unworthy  of  a  Gospel  to  describe  them,  even  were  it 
possible. 

The  different  narratives  have  interesting  differences. 
The  account  by  Paul  merely  summarizes  the  appearances 
of  Jesus  in  succession.  He  does  not  describe  them  in 
detail,  nor  give  them  at  first  hand.  The  account  in 
Mark's  Gospel  dwells  upon  the  early  visit  of  the  women 
to  the  tomb,  their  astonishment  at  finding  it  open,  the 
message  to  the  disciples  and  Peter,  and  their  absolute 
confusion  of  mind.  That  of  the  first  Gospel  is  much 
more  detailed.  We  note  that  it  declares  that  the 
women  were  not  so  affected  by  what  they  heard  as  to  be 
unable  to  hasten  to  bring  the  disciples  the  glad  tidings. 
It  also  declares  tliat  Jesus  showed  Himself  to  the 
women  as  they  were  on  their  way.  Luke's  Gospel  indi- 
cates the  incredulity  of  the  disciples  when  they  heard  the 
women's  words.  According  to  the  Gospel  of  John, 
Mary  Magdalene  was  the  informant  of  the  two  closest 
disciples,  hurrying  to  the  house  where  they  were  stay- 
ing (Jo.  20 : 1-10).  On  hearing  the  exciting  news  they 
ran  together  to  the  tomb.  They  found  it  empty,  yet  the 
position  and  appearance  of  the  grave-clothes  precluded 
a  theory  of  violence  and  seemed  to  suggest  at  once  the 
glorious  fact  that  there  had  been  a  resurrection.  Mary, 
having  perhaps  started  away  from  the  tomb  to  tell  these 
two  and  not,  therefore,  having  been  with  the  other 


Chapter  50.    The  Risen  Christ 


193 


women  who  met  Jesus  in  the  way,  returned  to  the 
tomb  alone.  Her  heart  was  crushed  with  grief,  for  the 
death  of  Jesus  was  a  deep  personal  sorrow  to  her. 
Through  her  blinding  tears  she  saw  one  whom 
she  took  to  be  the  gardener,  and  appealed  to  him 
to  make  known  to  her  what  had  been  done  with  the 
beloved  body.  Jesus  needed  but  to  speak  a  word  to  have 
her  recomize  Him  and  fall  at  His  feet  in  adoration. 


The  Church  of  the  Holy  Sepulchre. 

From  a  photograph. 

The  smaller  dome  covers  the  site  of  the  chuch  built  by  Constantine  in  the  fourth 
century ;  the  larger  one  covers  the  traditional  Holy  Sepulchre  itself;  the  Gothic 
front  was  built  by  the  Crusaders. 

The  story  of  the  resurrection  would  be  very  incom- 
plete if  lacking  the  beautiful  story  of  the  walk  to 
Emmaus  that  afternoon,  and  the  accounts  of  His 
appearance  to  the  disciple  group  at  Jerusalem  that 
evening.  As  an  effective  literary  product  the  story  of 
the  journey  of  the  two  disciples  is  worthy  of  comment. 
It  is  one  of  the  finest  passages  in  a  beautiful  Gospel. 
The  wondering,  saddened  disciples,  their  naive  expres- 
sion of  their  former  hopes  and  present  helplessness,  their 
joy  in  the  conversation  about  their  beloved  Master, 
their  hospitality,  the  sudden  lifting  of  the  veil  which  had 
blinded  their  eyes  by  the  use  of  the  familiar  custom, 
the  eagerness  with  which  they  retraced  their  steps — ■ 


19 Jf  The  Life  of  Christ 

these  particulars  read  like  a  blessed  and  joyful  experi- 
ence. But  it  did  not  stop  there.  While  they  were  relating 
to  the  others  these  events,  the  Master  Himself  was  with 
them,  gladdening  their  hearts  and  assuring  their  trem- 
bling faith.  Even  Thomas,  the  sturdy  doubter,  became  at 
last  convinced  that  his  Lord  had  indeed  arisen  from 
the  dead. 

Wlioever  attempts  to  explain  the  resurrection  gives 
himself  an  impossible  task.  In  the  nature  of  the  case 
it  was  a  mystery  and  always  will  remain  so.  Our  prin- 
cipal evidence  regarding  it  is  the  undoubted  fact  that 
its  comprehension  made  a  sudden,  revolutionary  yet  per- 
manent change  in  the  disciple  group.  They  who  a  few 
hours  before  had  been  prostrated  became  full  of  courage. 
Their  apathy  gave  place  to  insight  and  aggressiveness. 
Once  more  they  could  begin  to  make  plans  as  a  united 
band  with  a  future  to  work  out.  Their  confidence  in 
Jesus  sprang  up  afresh  and  became  the  basis  of  an 
enduring,  sacrificial  faith. 

To  them  His  resurrection  was  the  first  step  toward  the 
speedy  coming  of  the  kingdom  of  God.  They  antici- 
pated it  within  that  generation  and  urged  Him  to  indi- 
cate the  exact  date  of  its  fruition.  But  it  also  assured 
His  permanent  and  active  relationship  to  them.  No 
wonder  they  were  filled  with  joy  and  hopefulness. 

The  resurrection  has  a  message  no  less  inspiring  for 
the  Christian  of  to-day.  It  is  the  basis  of  our  confidence 
that  Jesus  is  our  living  Lord,  that  we  can  live  near  to 
Him,  can  commune  with  Him  in  prayer,  and  receive 
from  Him  influences  as  from  a  powerful  and  beloved 
friend.  This  was  made  possible  by  His  resurrection 
into  the  new  and  higher  life  of  the  Spirit,  which  may 
be  ours  too,  because  it  became  His. 


Chapter  51.     The  Last  Instructions 


195 


Chapter  5 1  .—The  Last  Instructions. 

Mt.  28:16-20;  Lu.  24 :  44-53 ;  Jo.  eh.  21. 

Such  a  ministry  as  that  of  Jesus  could  scarcely  have 
closed  even  with  the  kindling  of  the  resurrection  hope 
in  the  hearts  of  His  followers.  It  needed  to  be  followed 
up,  illustrated,  enforced  by  actual  contact  with  His 
inspiring  personality  in  order  that  it  be  more  than  a 
wonderful  experience  and  an  awe-inspiring  memory,  and 
become  instead  a  genuine  source  of  vital  power.  The 
period  which  ensued  between  the  appearance  of  Jesus 
after  His  burial  and  His  final  departure  had  this  signifi- 


Church  of  the  Ascension,  on  Mount  Olivet. 

From  a  photograph. 


cance.  It  was  a  time  of  quiet  readjustment,  of  growing 
spiritual  conviction,  of  kindling  enthusiasm,  of  unceas- 
ing constructive  thinking.  All  the  old  puzzles  of  faith 
were  now  clear.  A  thousand  perplexities  had  begun  to 
resolve  themselves  into  encouragements.  Above  all  the 
disciples  had  an  indubitable  reason  for  a  growing  convic- 
tion that  they  were  not  creatures  of  the  day,  subject  to 
its  uncertainties,  but  spiritual  beings  born  unto  eternal 
life. 


196  The  Life  of  Christ 

That  all  this,  however,  took  a  little  time  was  evidenced 
by  the  first  impulse  of  the  disciples.  They  had  re- 
turned to  Galilee  but  had  had  no  vision  there  as  yet  of 
their  Master.  They  were  awaiting  the  appearance  which 
had  been  promised.  They  liardly  knew  what  to  do.  In 
those  days  of  enforced  waiting  by  the  well-known  shore 
the  old  instinct  for  familiar  work  revived  and,  led  by 
Peter,  six  of  them  went  fishing.  WQiile  at  that  homely 
but  practical  labor,  so  natural  to  them,  the  looked-for 
appearance  came  in  the  most  familiar  fashion.  Jesus 
was  made  known  to  them  because  in  following  His 
instructions  instead  of  their  own  devices  they  drew  in 
boat  loads  of  fish.  It  was  a  beautiful  way  of  introduc- 
ing Himself,  a  little  acted  parable  of  life. 

We  can  readily  imagine  the  thoughts  which  surged 
through  Peter's  heart,  impulsive,  loving,  great-souled 
Peter !  Without  hesitation  he  leaped  into  the  sea  the 
quicker  to  join  his  Lord.  Just  as  promptly  he  has- 
tened in  obedience  to  His  direction  to  drag  ashore  the 
great  net  full  of  fishes.  How  he  wished  that  by  some 
great  deed  he  could  win  back  the  love  and  trust  of  his 
beloved  Master! 

Jesus  had  him  in  mind.  He  had  not  once  forgotten 
His  brave  and  generous  follower.  Peter  had  already 
been  forgiven,  but  he  had  been  led,  perhaps  unwittingly, 
to  deny  Him  thrice,  so  Jesus  drew  him  gently  into  a 
threefold  utterance  of  his  love.  The  repeated  question 
was  a  kind  of  challenge  to  Peter  to  test  himself  most 
carefully  before  venturing  to  boast  again.  It  was  a 
bitter  lesson,  but  concluded  with  a  reassuring  charge. 
He  was  once  more  publicly  given  apostolic  responsi- 
bility, never  again  to  dishonor  it. 

It  is  interesting  to  note  what  Jesus  did  to  foster  the 
growing  earnestness  and  courage  of  the  disciples.  With 
an  occasional  word  which  seemed  to  look  forward  He 
still  in  the  main  sustained  a  friendly  intercourse.  It 
was  as  if  the  great  thing  for  them  was  a  vision  of  the 
truth  that  life  is  mainly  a  spiritual  not  a  material 
reality.     He  wished  to  convince  them  that  He  was  truly 


Chaptei'  51.     The  Last  Instructions  197 

within  their  ken  although  they  knew  that  He  was  no 
longer  one  of  them.  He  meant  to  make  His  presence 
forever  intensely  real. 

The  course  of  events  during  the  days  that  followed  we 
cannot  declare.  Did  He^  as  on  the  way  to  Emmans,  lay 
the  foundation  through  the  earnest  and  thorough  discus- 
sion of  their  interpretations  of  Scripture  for  enabling 
them  to  readjust  their  points  of  view  and  re-establish 
their  convictions  in  accordance  with  the  glad  assurances 
of  His  spiritual  Messiahship?  So  Lu.  24:  44,  45, 
would,  perhaps,  imply.  Did  He  lead  them  again  amid 
the  familiar  scenes,  made  sacred  to  them  by  the  recol- 
lection of  many  a  pregnant  utterance,  now  understood 
in  its  fulness  of  meaning?  Did  they  discuss  with  Him 
the  active  future,  which  they  were  so  soon  to  inaugurate  ? 
Possibly  not,  yet  these  weeks  were  a  time  of  transforma- 
tion and  of  real  enlightenment.  At  its  end  they  were  a 
very  different  set  of  men. 

His  closing  message  was  a  glorious  appeal  not  alone  to 
them  but  to  every  earnest,  loyal  follower  of  His  for  all 
time. 

It  recognized  (Lu.  24:48)  the  special  importance  of 
the  fact  that  they  could  speak  at  first  hand.  There  was 
a  force  in  their  testimony  which  was  possible  to  no 
others.  Men  listen  to-day  with  open  ears  to  the  real 
experiences  of  those  who  have  been  with  Jesus  and  can 
testify  that  He  is  their  eternal  Friend  and  Saviour.  The 
Christian  worker  who  can  repeat  only  what  he  has 
heard  but  never  has  had  a  vision  of  the  Lord,  has  no  real 
message  to  proclaim. 

As  witnesses  they  had  (Lu.  24:47)  a  far-reaching 
duty.  It  was  to  declare  the  mission  of  Jesus  throughout 
the  broad  world  beginning  at  Jerusalem.  The  holy 
city  of  Judaism  was  the  right  starting-point.  If  they 
were  faithful  there,  they  would  be  everywhere.  He  who 
could  face  a  Jewish  mob  would  never  flinch  at  the  call 
of  duty  elsewhere.  The  whole  world  was  their  parish, 
not  Israel  alone,  but  they  were  to  begin  with  their  own 
kinsmen  and  friends.     This  was  as  hard  for  them  as  it 


198  The  Life  of  Christ 

is  for  us.  They  would  have  gladly  kept  quiet  until  well 
away. 

But  in  this  work  they  did  not  stand  alone.  Jesus  was 
now  triumphant.  He  would  be  their  Leader.  Eelying 
upon  Him  they  had  no  reason  for  hesitancy  or  dismay 
or  delay,  for  He  was  supreme,  the  Lord  of  all,  "in 
whom  all  things  consist."  Their  one  duty  was  to  go 
ahead,  persistently,  patiently,  hopefully,  with  their 
work. 

They  were  to  "disciple  all  nations."  What  a  noble 
task  for  men  who  had  learned  in  the  presence  of  such  a 
Master  what  disciple  meant!  It  was  no  meaning- 
less consecration  through  a  formula,  but  an  introduction 
to  the  Christlike  type  of  life,  not  alone  as  an  ideal  but  as 
an  activity.  A  great  commission  this  was,  one  not  sat- 
isfied by  the  wonderful  work  done  during  those  first 
Christian  generations,  but  transmitted  to  each  genera- 
tion as  a  solemn  obligation  which  it  dare  not  neglect. 
In  proportion  as  Christendom  realizes  the  full  meaning 
of  Christ-likeness,  in  that  degree  it  is  bound  to  propa- 
gate it  abroad. 

But  they  were  to  tarry  at  Jerusalem  until  clothed 
with  heavenly  power.  How  wise  a  restriction  upon 
those  and  all  other  disciples !  The  one  really  essential 
personal  gift  in  those  who  would  speak  for  God  is  that 
sense  of  power  which  accompanies  the  consciousness  of 
His  abiding  presence.  Without  this  conviction  there  is 
no  reality  in  the  message;  with  it  the  words  are  words 
of  life. 


Chapter  52.     The  Man  Christ  Jesus  199 

Chapter  52.— The  flan  Christ  Jesus  :    A  General  Review. 

The  last  week  in  the  active  life  of  Jesus  hardly  needs 
reviewing.  Its  incidents  are  so  connected,  its  personal- 
ities so  vivid  that  they  are  quite  unforgettable.  But 
one  personality  dominates  all  others.  His  fortunes  are 
truly  the  key  to  the  whole  record.  All  else  is  of  trifling 
importance. 

A  similar  conclusion  is  reached  by  the  student  of  that 
short  period  of  the  history  of  the  world,  during  which 
Jesus  of  Nazareth  lived  His  active  life  of  holy  goodness. 
Little  that  happened  really  counted  save  those  things 
which  centered  around  Him.  The  haughty  ruler  at 
Eome  would  have  crucified  the  maker  of  such  a  treason- 
able saying;  his  satellites  and  representatives  in  Syvisi 
and  Palestine  or  the  far  East  might  have  laughed  the 
idea  to  scorn,  but  it  would  have  been  entirely  true,  and 
all  broad-minded  historians  of  to-day  admit  it.  Eome's 
ambitions  and  capacities  served  chiefly  to  prepare  the 
way  of  the  Cross;  Greek  culture  and  Jewish  hostility 
were  alike  useful  in  insuring  Christianity  a  hearing 
before  the  whole  world.  The  religion  which  Jesus 
formulated  as  the  way  of  life,  along  which  He  had 
furnished  an  example,  and  the  habit  of  witnessing  to  the 
value  of  this  spiritual  life,  which  He  urged  upon  all 
His  disciples,  became  irresistible.  But  the  secret  of 
Christianity's  success  lay  not  so  much  in  the  preparation 
for  it,  so  providentially  made,  nor  in  the  teachings 
regarding  things  spiritual  in  which  He  summed  up  so 
simply  and  yet  so  perfectly  the  basis,  the  motives,  the 
methods  and  the  right  attitude  of  the  truly  religious 
soul.  It  lay  in  the  wonderful  personality  of  Jesus,  at 
once  attracting,  educating,  inspiring  and  refining  all 
minds  with  which  He  had  contact.  He  gloriously 
embodied  the  spirtual  ideas  on  which  He  loved  to  dwell. 
He  was  religion  itself,  for  in  truly  following  Him,  men 
served  God. 

We  do  not  honor  Jesus,  however,  by  merely  declaring 
that  He  led  men  to  God.  He  was  more  than  good,  more 
than  obedient;  He  was  eminently  sane  and  wise.     Com- 


200  The  Life  of  Christ 

pared  with  other  religious  leaders  He  easily  stands  pre- 
eminent. John  the  Baptist  He  declared  to  be  a  true 
representative  of  the  best  type  of  Jewish  life  and 
thought,  but  John  the  Baptist  had  the  narrow  vision  of 
the  ascetic  and  the  recluse,  a  strong,  upright,  earnest 
personality  but  no  permanent  leader  of  humanity.  The 
Jewish  rabbi,  Hillel,  has  often  been  compared  with 
Jesus.  He  was  certainly  an  enlightened  and  liberal 
Jew,  sober  of  judgment,  considerate,  broad-minded,  but 
he  set  no  value  upon  men  and  women  as  such.  He  had 
the  reserve  of  his  class  and  to  some  extent  its  machine- 
like conception  of  religion. 

Jesus  permitted  neither  exclusiveness  nor  asceticism 
to  temper  His  view  of  the  duty  of  good  men  in  this 
world.  He  represented  rather  the  privilege  of  universal 
service,  each  person  performing  gladly  and  freely  his 
part  for  the  common  good,  helping  to  make,  the  world  a 
fitting  abode  for  Godlike  people.  This  He  could  do 
because,  like  no  other  one  who  ever  lived,  Jesus  entered 
completely  into  actual  life,  not  merely  sympathizing 
with  those  in  difficult  conditions  of  life,  but  sharing  in 
the  conditions  themselves,  and  exhibiting  the  true  way 
of  overcoming  or  enduring  them. 

Like  no  other  religious  teacher  Jesus  knew  God  and 
could  make  Him  real  to  men.  He  was  not  the  first  one 
to  call  Him  Father ;  but  He  was  practically  the  first  one 
who  gave  the  relationship  a  living  significance.  The 
tendency  of  Judaism  had  been  to  emphasize  the  sover- 
eignty of  God.  His  awful  holiness  only  served  to 
remove  Him  from  the  proximity  of  sinful  human  kind. 
He  was  a  judge,  a  ri.schteous  ruler,  a  standard  of  perfec- 
tion, but  not  a  lovable  personality,  thoughtful  for  the 
individual  man.  But  Jesus  revolutionized  men's  ideas 
regarding  God.  He  talked  with  Him  in  complete 
sympathy.  He  dwelt  upon  His  love  and  goodness.  He 
encouraged  confidence  in  His  fatherly  care  for  all  men. 
He  enforced  His  claim  to  a  true  filial  obedience,  which 
rejoices  in  the  trusts  imposed  and  responds  with 
eagerness. 


Chapter  52.     The  Man  Christ  Jesus  201 

But  Jesus  also  knew  all  of  the  secrets  of  the  human 
heart.  He  was  unerring  in  His  judgment  of  men,  yet 
believed  in  them.  He  was  an  optimist,  because  He  could 
see  more  clearly  than  most  men  the  good  that  hides 
away  from  sight  in  the  worst  of  men.  His  friendliness 
melted  opposition  that  was  not  vicious  and  kindled  zeal 
that  was  dormant.  Companionship  with  Him  gave 
every  man  a  vision  of  his  best  self,  for  Jesus  was  a  con- 
tinual embodiment  of  human  ideals.  He  exhibited  the 
fullest  and  most  normal  development  of  which  the 
human  body  or  mind  is  capable,  and  hence  the  most 
attractive  personality.  His  one  comprehensive  princi- 
ple regarding  man  was  that  he  can  be  like  God  and 
hence  should  become  Godlike. 

No  less  well  than  God  or  man  did  He  know  the  world 
and  its  true  character.  He  sometimes  used  the  word 
figuratively  to  express  a  state  of  hostility  to  God,  but 
usually  the  world  was  for  Him  the  scene  of  God's  glori- 
ous work  for  men.  It  was  His  tool,  to  be  made  use  of ; 
not  an  opponent  of  which  to  stand  in  fear. 

Jesus  was  ever  defining  the  relationship  of  these 
various  factors  in  the  universe  of  spirit :  God,  man,  and 
the  universe.  God  was  supreme  in  His  leadership ;  man 
God's  willing  and  unselfish  instrument  for  service,  mak- 
ing the  world  a  paradise  indeed.  Like  the  prophets  of 
old  He  was  ever  pleading  for  an  earnest  and  devoted 
attention  to  the  highest  things.  His  greater  effective- 
ness becomes  apparent  when  we  compare  any  prophetic 
utterance  with  the  Sermon  on  the  Mount. 

Best  of  all  He  knew  Himself  as  one  commissioned  to 
reveal  God  to  men  in  all  His  perfection.  Prophets  had 
struggled  to  express  in  broader  and  clearer  ways  their 
growing  conception  of  God  in  His  working  relationship 
to  the  world.  Jesus  knew  that  He  alone  perfectly 
understood  all  the  factors  in  this  problem  and  could 
embody  them  in  His  own  personality.  He  had  a  mis- 
sion, the  greatest  one  conceivable.  He  left  mankind  to 
deliberately  determine  whether  He  fulfilled  it. 

The  questions  which  the  earnest  student  of  His  life 


200  The  Life  of  Christ 

pared  with,  other  religious  leaders  He  easily  stands  pre- 
eminent. John  the  Baptist  He  declared  to  be  a  true 
representative  of  the  best  type  of  Jewish  life  and 
thought,  but  John  the  Baptist  had  the  narrow  vision  of 
the  ascetic  and  the  recluse,  a  strong,  upright,  earnest 
personality  but  no  permanent  leader  of  humanity.  The 
Jewish  rabbi,  Hillel,  has  often  been  compared  with 
Jesus.  He  was  certainly  an  enlightened  and  liberal 
Jew,  sober  of  judgment,  considerate,  broad-minded,  but 
he  set  no  value  upon  men  and  women  as  such.  He  had 
the  reserve  of  his  class  and  to  some  extent  its  machine- 
like conception  of  religion. 

Jesus  permitted  neither  exclusiveness  nor  asceticism 
to  temper  His  view  of  the  duty  of  good  men  in  this 
world.  He  represented  rather  the  privilege  of  universal 
service,  each  person  performing  gladly  and  freely  his 
part  for  the  common  good,  helping  to  make,  the  world  a 
fitting  abode  for  Godlike  people.  This  He  could  do 
because,  like  no  other  one  who  ever  lived,  Jesus  entered 
completely  into  actual  life,  not  merely  sympathizing 
with  those  in  difficult  conditions  of  life,  but  sharing  in 
the  conditions  themselves,  and  exhibiting  the  true  way 
of  overcoming  or  enduring  them. 

Like  no  other  religious  teacher  Jesus  knew  God  and 
could  make  Him  real  to  men.  He  was  not  the  first  one 
to  call  Him  Father ;  but  He  was  practically  the  first  one 
who  gave  the  relationship  a  living  significance.  The 
tendency  of  Judaism  had  been  to  emphasize  the  sover- 
eignty of  God.  His  awful  holiness  only  served  to 
remove  Him  from  the  proximity  of  sinful  human  kind. 
He  was  a  Judge,  a  righteous  ruler,  a  standard  of  perfec- 
tion, but  not  a  lovable  personality,  thoughtful  for  the 
individual  man.  But  Jesus  revolutionized  men's  ideas 
regarding  God.  He  talked  with  Him  in  complete 
sympathy.  He  dwelt  upon  His  love  and  goodness.  He 
encouraged  confidence  in  His  fatherly  care  for  all  men. 
He  enforced  His  claim  to  a  true  filial  obedience,  which 
rejoices  in  the  trusts  imposed  and  responds  with 
eagerness. 


Chapter  52.     The  Man  Christ  Jesus  201 

But  Jesus  also  knew  all  of  the  secrets  of  the  human 
heart.  He  was  unerring  in  His  judgment  of  men,  yet 
believed  in  them.  He  was  an  optimist,  because  He  could 
see  more  clearly  than  most  men  the  good  that  hides 
away  from  sight  in  the  worst  of  men.  His  friendliness 
melted  opposition  that  was  not  vicious  and  kindled  zeal 
that  was  dormant.  Companionship  with  Him  gave 
every  man  a  vision  of  his  best  self,  for  Jesus  was  a  con- 
tinual embodiment  of  human  ideals.  He  exhibited  the 
fullest  and  most  normal  development  of  which  the 
human  body  or  mind  is  capable,  and  hence  the  most 
attractive  personality.  His  one  comprehensive  princi- 
ple regarding  man  was  that  he  can  be  like  God  and 
hence  should  become  Godlike. 

No  less  well  than  God  or  man  did  He  know  the  world 
and  its  true  character.  He  sometimes  used  the  word 
figuratively  to  express  a  state  of  hostility  to  God,  but 
usually  the  world  was  for  Him  the  scene  of  God's  glori- 
ous work  for  men.  It  was  His  tool,  to  be  made  use  of; 
not  an  opponent  of  which  to  stand  in  fear. 

Jesus  was  ever  defining  the  relationship  of  these 
various  factors  in  the  universe  of  spirit :  God,  man,  and 
the  universe.  God  was  supreme  in  His  leadership ;  man 
God's  willing  and  unselfish  instrument  for  service,  mak- 
ing the  world  a  paradise  indeed.  Like  the  prophets  of 
old  He  was  ever  pleading  for  an  earnest  and  devoted 
attention  to  the  highest  things.  His  greater  effective- 
ness becomes  apparent  when  we  compare  any  prophetic 
utterance  with  the  Sermon  on  the  Mount. 

Best  of  all  He  knew  Himself  as  one  commissioned  to 
reveal  God  to  men  in  all  His  perfection.  Prophets  had 
struggled  to  express  in  broader  and  clearer  ways  their 
growing  conception  of  God  in  His  working  relationship 
to  the  world.  Jesus  knew  that  He  alone  perfectly 
understood  all  the  factors  in  this  problem  and  could 
embody  them  in  His  own  personality.  He  had  a  mis- 
sion, the  greatest  one  conceivable.  He  left  mankind  to 
deliberately  determine  whether  He  fulfilled  it. 

The  questions  which  the  earnest  student  of  His  life 


The  Life  of  Christ 

should  ask  are  such  as  these:  Did  Jesus  through  His 
acts  and  words  enable  men  to  get  permanently  closer  to 
God?  Did  He  reveal  a  larger  range  of  human  possi- 
bilities as  well  as  a  nobler  normal  life  ?  Did  He  define 
human  life  in  such  a  way  as  to  give  every  experience  its 
place  in  the  fostering  of  a  Godlike  life,  making  the  world 
our  own  ?  Did  He  succeed  in  naturalizing  the  spiritual 
world  and  in  giving  it  its  true  supremacy  over  the 
natural?  Did  He  establish  all  history,  all  life,  all 
thought,  all  expectancy  in  its  right  relations?  Then 
the  long-tim.e  controversies  regarding  His  divinity  or 
humanity  no  longer  demand  discussion  by  the  one  who 
can  truthfully  reply  in  the  affirmative,  for  the  substance 
of  all  that  His  divinity  demands  will  have  been 
conceded. 


DATE  DUE 

'°\f\  7ii 

IUit>ri»'- 

***'  '^ 

GAYLORD 

PRINTEDINU.S.A. 

H?s?orlVr?o\es  on  the  life  of  Christ 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00051   4473 


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